^  PRINCETON,  N,  J.  *^ 


\  

Presented    by"^Y~(S^5\C\eYAV^\  C7\-V-Vo  r"^ 


Division  ..  Ob  C.(o  L.  b 


ACTS  OF  THE  APOSTLES, 


WITH  irOTES, 


CRITICAL,  EXPLANATORY,  AND  PRACTICAL, 


DESIGNED   FOE  BOTH    PASTORS   AND   PEOPLE. 


REV.   HENRY   COWLES,  D.D. 


«•  The  words  that  I  speak  unto  you— they  are  spirit  and  they  are  life." 

John  6 :  63. 


KEW  YORK: 
D.    APPLETON    AND    COMPANY, 

1,  8,  AND  5  BOND  STREET. 
1883. 


Copyright,  i88i,  by  Henry  Cowles, 
Oberlin,  Ohio. 


ACTS  OF  THE  APOSTLES. 


INTRODUCTION. 


This  book  holds  a  middle  place  between  the  Gospel  His- 
tory aud  the  Epistles,  being  an  historic  continuation  of  the 
former  and  a  natural  introduction  of  the  latter. To  in- 
troduce the  book  to  the  diligent  reader,  I  propose  to  treat 
of  the  following  points : 

I.  Authorship: 

II.  Date  of  its  composition : 

III.  Its  authenticity  as  history : 

IV.  The  objects  of  the  book: 

V.  Its  points  of  special  value : 

VI.  The  chronology  of  its  important  events. 

I.  Authorship. 

In  his  first  words  the  author  identifies  himself  with  the 
author  of  the  Gospel  History  by  Luke,  addressing  the  same 
Theophilus  here  as  there,  and  proposing  to  take  up  the  his- 
tory here  at  the  point  where  he  laid  it  down  there.  Hence 
if  that  Gospel'History  Avas  written  by  Luke,  so  is  this  "Acts 
of  the  Apostles."  The  former  writes  out  the  personal,  his- 
tory of  Jesus  in  the  points  mainly  of  his  miracles  and  of  his 
preaching — "all  that  Jesus  began  both  to  do  and  to  teach" 
— down  to  his  ascension.  This  latter  takes  up  the  thread  of 
the  history  dropped  there  and  continues  it  to  the  close  of 
Paul's  first  imprisonment  at  Rome. 

Further,  this  identity  of  authorship  is  amply  established 
by  its  similarity  of  style  compared  with  that  of  the  Gospel. 
This  argument  can  not  be  presented  in  its  full  strength  to 
the  merely  English  reader,  these  peculiarities  of  style  per- 
taining mainly  to  the  original  Greek.  In  that  language 
they  are  veiy  manifest  and  convincing.  Luke  approaches 
more  nearly  to  the  style  of  classic  Greek   than  any  other 


2  INTEODUCTION. 

New  Testament  writer,  indicating  that  this  was  probably 
his  vernacular,  and  that  he  had  enjoyed  fair  advantages  for 
culture. 

Finally,  the  testimony  of  the  early  Christian  Fathers  to 
Luke  as  the  author  is  unanimous  and  decisive,  Irenseus  (A. 
D.  178) — himself  intimate  with  some  associates  of  the 
Apostles — knew  the  book  well,  and  regarded  it  as  undenia- 
bly the  work  of  Luke.  Clemens  of  Alexandria  (flourished 
A.  D.  190)  regarded  Luke  as  the  author;  as  do  also  Ter- 
tullian  (A.  D.  200);  Eusebius  (A.  D.  325)  from  whom 
has  come  down  this  statement:  "Luke,  a  native  of  Anti- 
och,  by  profession  a  physician,  was  mostly  Paul's  companion, 
though  he  associated  not  a  little  with  the  other  apostles. 
He  has  left  us  examples  of  the  art  of  healing  souls,  which 
he  acquired  from  the  apostles,  in  two  divinely  inspired 
books ;  first  in  the  Gospel,  which  he  testifies  to  have  written 
according  to  what  eye-witnesses  and  ministers  of  the  word 
delivered  to  him  from  the  beginning,  all  which  also  he  says 
that  he  investigated  from  the  first;  and  secondly,  in  the  Acts 
of  the  Apostles,  which  he  composed  not  from  report,  as  in 
the  other  case,  but  according  to  his  o"\vn  personal  obser- 
vation." 

II.  Date  of  its  Composition. 

The  most  rational  assumption  is  that  the  author  contin- 
ued his  history  fully  up  to  the  time  when  he  wrote,  so  that 
the  last  recorded  event  may  be  assumed  to  give,  proxi- 
mately at  least,  the  time  of  his  writing.  On  this  assump- 
tion, we  shall  date  the  book  two  years  after  Paul's  first  im- 
prisonment at  Rome  commenced  (Acts  28:  30) — which  may 
be  assumed  to  be  the  date  of  his  release.  This  line  of  argu- 
ment fixes  the  date  about  A.  D.  63. ' 

HI.  Its  Axdheniicitxj  as  History . 

This  admits  of  being  expanded  at  great  length;  but  it 
must  suffice  to  refer  to  three  specific  sources  of  testimony. 

1.  Its  allusions  to  well  known  cities,  to  historic  charac- 
ters, and  to  the  customs  and  events  of  his  time,  are  every- 
where found  on  tlie  most  searching  examination  to  be  made 
with  surprising  accuracy.  Ephesus,  Corinth,  Athens, 
Antioch,  Rome,  are  well  known  cities.  Luke's  allusions  to 
them  always  testify  to  his  accurate  knowledge  of  what  they 
were.  So  the  death  of  Herod  Agrippa  (Acts  12)  :  the  ad- 
ministrations of  Felix  and  of  Festus,  are  fixed  dates  with 


INTEODUCTION.  3 

which   Luke's  narrative  corresponds.     He  knew  that  Phi- 
lippi  was  a  Roman  colony  (Acts  16  :  12). 

2,  The  words  and  deeds  which  he  attributes  to  his  princi- 
pal, best  known  characters  (e.  g.,  Peter  and  Paul)  are  en- 
tirely in  harmony  with  all  else  that  is  known  of  these  men. 
This  is  the  same  Peter  who  appears  in  the  gospel  history 
and  in  his  own  Epistles  ;  the  same  Paul  whose  character 
stands  out  so  clearly  in  his  Epistles.  The  strong  character- 
istics of  Paul  as  seen  in  his  Epistles  are  thoroughly  fore- 
shadowed in  this  book.  Thus  every  thing  wears  the  stamp 
of  historic  authenticity. 

3.  The  coincidences  between  the  incidental  notices  in  the 
Acts,  and  the  corresponding  notices  in  the  Epistles,  will 
bear  the  closest  examination.  That  they  are  manifestly  and 
certainly  undesigned,  and  therefore  are  not  the  result  of  plan 
— are  not  wrought  up  for  fiction,  but  are  the  straightfor- 
ward, honest  showing  of  truth, — has  been  admirably  brought 
out  in  Paley's  "Horse  Paulinse" — a  presentation  of  this  line 
of  argument  which  can  not  well  be  surpassed,  and  which  as 
an  argument  for  the  authenticity  of  the  book,  has  never 
beeu  refuted. 

IV.     TJie  Objects  of  this  Booh 

To  take  up  and  continue  the  gospel  history ;  to  show 
how  the  great  work  of  preaching  Christ  and  his  gospel  was 
prosecuted  by  the  apostles  after  the  ascension  of  their  Lord ; 
under  Avhat  circumstances ;  by  the  agency  of  what  leading 
actors,  and  against  what  chief  obstacles.  It  seems  to  have 
been  one  very  special  object  to  show  the  fulfillment  of  the 
great  promise  of  the  Holy  Ghost ;  to  present  striking  man- 
ifestations of  his  i^resence  and  power,  and,  not  least,  to  bear 
witness  that  the  success  of  this  great  enterprise  was  due  to 
his  power,  so  that  this  history  might  fitly  have  been  called — 
not  "The  Acts  of  the  Apostles,"  but  "The  Achievements  of 
the  Holy  Ghost."  For  those  were  glorious  manifestations  of 
his  power. — In  pursuance  of  this  special  object  the  scenes 
of  the  great  Pentecost  give  supreme  prominence  to  the  work 
of  the  Holy  Ghost ;  the  new  boldness,  wisdom  and  mag- 
netic force  manifested  in  the  apostles  come  remarkably  into 
the  foreground  of  the  history:  the  wonderful  spirit  and 
power  of  Stephen  are  attributed  to  his  being  full  of  the 
Holy  Ghost ;  the  conversion  of  Saul  comes  in  the  same  line 
of  testimony ;  the  guidance  and  success  vouchsafed  to  Philip 
the  evangelist,  to  Peter  also,  and  to  Paul  all  along  in  his 


4  INTEODUCTION. 

great  gospel  labors,  serve  to  reveal  the  matchless  Avisdom 
and  efficiency  imparted  to  man  by  the  Spirit  of  God. 

As  to  the  historic  aims  of  the  book,  it  does  not  attempt 
a  complete  history  of  the  labors  of  all  the  apostles.  The 
first  twelve  chapters  keep  Peter  mostly  in  the  foreground. 
The  rest  of  the  book  traces  the  history  of  Paul.  In  the 
first  great  division,  John  is  sometimes  seen  by  the  side  of 
Peter;  Stephen  and  Philip  from  the  first  seven  deacons  and 
evangelists  (Acts  6)  come  into  the  narrative  ;  while  in  the 
latter  portion  we  have  notices  of  Paul's  fellow-laborers — 
Barnabas,  Silas  and  Timothy. 

Moreover,  this  book  throws  valuable  light  upon  the  mis- 
sionary policy  of  the  apostles  in  the  point  of  special  en- 
deavors to  plant  the  gospel  in  great  radiating  centers  of 
power.  The  book  is  chiefly  occupied  with  the  endeavors  to 
plant  strong  churches  in  Jerusalem,  Antioch,  Ephesus, 
Philippi,  Corinth,  and  Rome.  To  take  and  to  hold  for 
Christ  these  gi'eat  strategic  points  was  a  first  and  control- 
ling measure  of  their  policy.  This  history  is  chiefly  occu- 
pied Avith  the  planting  of  churches  in  these  strong  centers 
of  population  and  of  influence. 

Finally,  the  history  Avas  manifestly  shaped  to  bear  upon 
the  question  (then  of  vital  importance) — of  the  exclusive 
claims  of  the  Jews,  and  the  rights  of  Gentiles  to  gospel 
blessings.  The  precise  point  of  this  question  Avas  Avhether 
the  Gentile  must  of  necessity  come  into  this  new  kingdom 
through  Judaism;  or  Avhether  the  middle  Avail  of  partition 
should  be  broken  down,  and  his  access  be  free  as  that  of 
the  Jew  himself.  The  history  in  this  book  shoAvs  accord- 
ingly how  Peter's  mind  Avas  disabused  of  his  life-long  na- 
tional prejudices  on  this  point;  and  also  hoAV  the  repug- 
nance of  the  Jew  to  his  gospel  preaching  drove  Paul  forth 
from  them  to  the  Gentiles.  The  great  council  (Acts  15) 
over  the  main  points  in  this  controversy  Avas  a  step  of  im- 
mense and  glorious  progress  toward  Gospel  emancipation 
from  JeAvish  bondage. 

V.  The  value  of  this  book  has  been  already  suggested.  It 
is  the  first  great  chapter  of  church  history  and  the  best. 
Taking  up  the  thread  of  missionary  history  Avhere  it  Avas 
temporarily  dropped  by  the  death  of  Christ,  it  sIioaa^s  how 
the  Avork  Avas  prosecuted  by  the  original  apostles  and  espe- 
cially by  the  extraordinary  accession  of  a  new  couA^ert  in  the 
person  of  Saul  the  persecutor. 

High  above  all  its  other  points  of  value  is  the  light  it 


INTRODUCTION.  5 

throws  upon  the  agencies  and  powers  of  the  Holy  Ghost.  It 
was  of  great  consequence  that  Jesus,  shortly  before  his 
death,  spake  so  freely  and  fully  of  the  work  of  the  Com- 
forter, the  Spirit  of  Truth  (then  mostly  prospective).  This 
history  fills  out  those  revelations  of  the  Spirit's  agency  by 
describing  minutely  the  manifestations  of  his  power  in  the 

souls  of  men  "full  of  the  Holy  Ghost." Hence  this  book 

records  the  grandest  illustrations  of  Christian  heroism. 
Here  all  along  are  men  endued  with  the  Holy  Ghost  and 
with  his  great  power  from  on  high.  We  have  the  record 
of  their  zeal,  their  devotion,  their  self-consecration,  and  of 
their  glorious  success  in  the  saving  of  men.  These  are  the 
best  lessons  of  this  book  of  history — the  best  lessons,  indeed, 
next  to  the  words  of  Jesus,  which  any  book  could  give. 

VI.   TJie  Chronologtj  of  its  Principal  Events. 

It  may  be  convenient  to  the  reader  to  have  here  a  group 
of  some  of  these  most  useful  dates. 

1.  TJie  year  of  Saul's  conversion. The  evidence  is  only 

probable.  Paul  speaks  (Gal.  1:  17,  18)  of  going  into 
Arabia  soon  after  his  conversion ;  and  then  returning  again 
to  Damascus;  and  moreover,  of  "going  up  to  Jerusalem 
three  years  after"  [some  important  event],  and  this  is  as- 
sumed to  be  that  of  his   conversion. ^Yet   further;  his 

first  peril  from  persecution  is  referred  to  (2  Cor.  11 :  32)  as 
occurring  at  Damascus  under  "Aretas  the  king."  Suppos- 
ably  this  "Aretas"  was  king  of  a  district  in  Great  Arabia, 
of  which  Petra  was  the  capital  city.  He  is  known  to  have 
been  in  hostile  relations  to  Herod,  and  therefore  to  Rome. 
His  occupancy  of  Damascus  must  have  been  bi'ief.  On 
grounds  connected  with  the  power  of  the  Roman  emperors 
over  Damascus,  it  is  supposed  to  have  ended  about  A.  D. 
39.  Hence  Paul's  conversion  may  be  with  much  2:)roba- 
bility  assigned  to  A.  D.  36. 

2.  The  death  of  Herod  Agrippa  (Acts  12:  2,  3)  is  fixed 
beyond  doubt  by  the  testimony  of  Josephus,  in  the  year 
A.  D.  44,  after  a  reign  of  three  years.  This  event  being 
well  established  carries  with  it  the  other  important  events 
of  this  chapter  12;  the  mai'tyrdom  of  James;  the  deliv- 
erance  of  Peter;    and  the  first  great   missionary    tour  of 

3.  The  administration  of  Felix  and  also  of  Festus.  Com- 
bining the  historic  dates  of  the  Roman  historians  and  of  Jo- 
sephus,   the  point  referred  to   (Acts  24 :    27)  where  Felix 


6  INTRODUCTION. 

ended  and  Festus  began,  is  fixed  at  A.  D.  60.  This  deter- 
mines proximately  the  year  of  Paul's  arrest  at  Jerusalem, 
two  years  before;  also  of  his  voyage  to  Rome  a  prisoner 
under  his  appeal  to  Csesar ;  and  of  its  termination  after  two 
years  (Acts  28 :  30)  when  the  history  of  this  book  closes. 


ACTS  OF  THE  APOSTLES. 


CHAPTER    I. 


Reference  to  his  "former"  history — that  of  the  gospel 
(vs.  1,  2);  to  the  events  intervening  between  Christ's  res- 
urrection and  his  ascension  (vs.  3-5) ;  question  by  the  apos- 
tles as  to  his  restoring  the  kingdom  to  Israel  and  his  an- 
swer (vs.  6-8);  the  ascension  (vs.  9-11);  tiieir  return  to 
Jerusalem  and  what  they  were  doing  there  (vs.  12-14)  ;  con- 
cerning the  traitor  Judas  (vs.  15-20),  and  the  appointment 
of  a  successor  (vs.  21-26). 

1.  The  former  treatise  have  I  made,  O  Theophilus,  of  all  that 
Jesus  began  both  to  do  and  teach, 

2.  Until  the  day  in  which  he  was  taken  up,  after  that  he  through 
the  Holy  Ghost  had  given  commandments  unto  the  apostles  whom 
he  had  chosen : 

Unquestionably  this  "  former  treatise  "  is  the  well  known 
gospel  of  Luke,  addressed  to  the  same  Theophilus.  He  was 
(presumably)  a  Gentile  convert,  for  whom,  therefore,  and  for 
all  other  Gentile  converts,  Luke  wrote  this  history,  as  he 
had  previously  his  gospel. 

Of  all  that  Jesus  both  did  and  taught  frovi  the  beginning — 
a  full  history,  both  of  his  great  deeds  [miracles],  and  of  his 
various  instructions,  from  the  very  commencement  of  his 
public  life.  Noticeably,  Luke's  history  narrates  the  scenes 
of  the  birth  of  Jesus  from  an  earlier  point  and  more  fully 

than  any  other  gospel   historian. The  Gospel  of   Luke 

brought  the  history  down  to  Christ's  ascension,  previous  to 
which  he  had  given  that  one  great  command  to  go  forth 
into  all  the  world  and  evangelize  the  nations.  This  com- 
mand virtually  comprehended  their  Avhole  mission.  It  was 
given  specially  by  and  through  the  Holy  Ghost.  It  was  his 
voice  through  the  lips  of  Jesus. 


8  ACTS. — CHAP.    I. 

3.  To  whom  also  he  showed  himself  alive  after  his  passion  by 
many  infallible  proofs,  being  seen  of  them  forty  days,  and  speak- 
ing of  the  things  pertaining  to  the  kingdom  of  God : 

4.  And,  being  assembled  together  Avith  them,  commanded  them 
that  they  should  not  depart  from  Jerusalem,  but  wait  for  the 
promise  of  the  Father,  which,  saith  he,  ye  have  heard  of  me. 

5.  For  John  truly  liaptized  with  water ;  but  ye  shall  be  bap- 
tized with  the  Holy  Ghost  not  many  days  hence. 

This  is  a  more  detailed  account  of  the  period  between  the 

resurrection  and  the  ascension. Jesus  presented  himself 

to  the  disciples  after  his  suffering  of  death  ["passion"], 
proving  himself  to  be  alive  by  many  infallible  signs — the 
strongest  which  the  nature  of  the  case  could  admit — this 
Greek  word  being  used  for  the  strongest  evidence. Show- 
ing himself  to  them — [better  than  "  being  seen  "] — the  word 
signifying  Christ's  active  agency  in  placing  himself  before 

them. "Forty  days" — not  continuously,  all  the  time,  but 

on  occasions,  usually  of  not  very  long  duration,  but  amply 

long  for  all  practical  purposes. Speaking,  not  precisely 

about  the  things,  but  saying  the  things  themselves,  making 
this  revelation  of  the  kingdom  of  God  the  subject-matter 
of  his  discourses.  This  means  that  the  great  truths  of  the 
gospel  system  were  his  themes.  If  we  would  inquire  yet 
more  definitely  the  precise  points  of  his  teaching  during 
these  interviews,  we  may  infer  them  most  surely  from  his 
discourse  with  the  two  brethren  going  to  Emmaus  (Luke  24: 
25-27)  and  with  the  assembled  disciples  on  the  evening  of 
the  same  day  (vs.  44-48).  These  themes,  involving  the  sig- 
nificance of  his  death  on  the  cross,  were  at  once  most  vital, 
and  (up  to  that  time)  very  dark  to  the  disciples  and  little 
understood.  They  were  in  no  just  sense  prepared  to  go 
forth  preaching  the  gospel  until  they  should  know  and  ap- 
preciate the  true  significance  of  the  sacrificial,  atoning  death 
of  their  Lord — why  it  behooved  him  to  suffer  and  to  rise 
from  the  dead ;  and  what  the  old  prophets  meant  when  they 
said  he  must  "  bear  the  sins  of  men." 

The  command,  "not  to  depart  from  Jerusalem,"  was  of 
temporary,  not  perpetual  obligation.  They  were  not  to  go 
till  they  liad  received  the  Holy  Ghost — supposably,  not  till 
they  should  receive  directions  to  go. 

"Wait  for  the  promise" — ^^more  precisely,  the  blessing 
promhed.  Promised  by  the  Father — i.  e.,  promised  to  come 
from  the  Father,  Jesus  having  said,  "  I  will  pray  the  Father, 
and  he  will  give  you  another  Comforter"  (John  14:  16). 


ACTS. — CHAP.   I.  9 

As  water  was  the  standing  Old  Testament  symbol  of  the 
Spirit,  so  baptism  supplied  the  illustration  of  his  descent  and 
mode  of  communication.  John  the  Baptist  gave  this  most 
significant  formula, — "  I  baptize  you  with  water  :  he  shall 
baptize  you  with  the  Holy  Ghost"  (Matt.  3:  11).  In  this 
formula  John  only  followed  the  symbolism  of  the  old 
prophets: — "Until  the  Spirit  be  poured  upon  us  from  on 
high  "  (Isa.  32:  15)  ;  "  It  shall  come  to  pass  in  the  last  days 
that  I  will  po»r  out  my  Spirit,  etc.  (Joel  2  :  28,  29);  "Then 
Avill  I  sprinkle  clean  Avater  upon  you  " — explained  to  mean — 
"  A  new  heart  will  I  give  you ;  a  new  spirit  I  will  put 
within  you"  (Ezek.  36  :  25-27). 

In  this  case  Jesus  looked  to  the  scenes  of  the  great  Pente- 
cost, then  "  not  many  days  hence,"  i.  e.,  but  ten  days  after 
his  ascension.  The  coming  down  of  the  Spirit  upon  the  apos- 
tles was  the  grand  event  of  that  evei'-memorable  scene — the 
very  baptism  of  the  Holy  Ghost  here  foretold. 

6.  When  they  therefore  were  come  together,  they  asked  of  him, 
saying,  Lord,  wilt  thou  at  this  time  restore  again  the  kingdom  to 
Israel? 

7.  And  he  said  nnto  them,  It  is  not  for  you  to  know  the  times 
or  the  seasons,  which  the  Father  hath  put  in  his  own  power. 

8.  But  ye  shall  receive  power,  after  that  the  Holy  Ghost  is  come 
upon  you:  and  ye  shall  be  witnesses  unto  me  both  in  Jerusalem, 
and  in  all  Judaea,  and  in  Samaria,  and  unto  the  uttermost  part  of 
the  earth. 

This  question  of  theirs  shows  what  was  uppermost  in  their 
minds,  and  how  deeply  the  notion  of  a  kingdom,  like  David's 
over  Israel,  lay  imbedded  in  their  souls.  Would  not  this  be 
the  time  for  bringing  back  to  Israel  that  lost  supremacy  and 
independence  ? 

Their  gross  misconceptions  as  to  the  nature  of  his  kingdom, 
which  he  had  labored  so  long  and  so  unsuccessfully  to  dis- 
place, he  passes  for  the  moment,  to  speak  more  definitely  as 
to  the  point  which  they  made  emphatic,  "  at  this  time."  "  It 
is  not  given  you  to  know  the  times  or  the  seasons" — the 
chronology  or  the  character  of  the  great  future  events  which 

the  Father  has   reserved  under  his   own  control. It  is 

remarkable  that  here  also  (as  in  Mark  13:  32)  Jesus  recog- 
nizes the  Father's  reservation  of  the  question  of  time,  to 
himself  exclusively.  "  Of  that  day  and  hour  knoweth  no 
man ;  no,  not  the  angels  which  are  in  heaven,  neither  the 

Son,  but  the  Father." This  reservation  seems  to  include 

both  the  fixing  of  the  time,  and  the  revealing  of  it  prophet- 


10  ACTS. — CHAP.  I. 

ically  to  mortals. Therefore,  let  your  minds  be  at  rest 

upon  the  question  of  time;  do  your  duty,  and  let  the  great 
things  of  the  future  take  their  place  in  time  as  the  Father 
may  determine.     He  holds  them  entirely  under  his  control. 

"  But  ye  shall  have  poiver  " — not  the  same  "  power  "as  that 
just  before  spoken  of  Jesus  certainly  does  not  say,  When 
the  Holy  Ghost  shall  come  upon  you,  ye  shall  have  that 
very  "  power"  which  the  Father  holds  exclusively  and  alone; 
viz.,  that  of  knowing  the  times  and  seasons.  It  is  unfortu- 
nate for  the  English  reader  that  these  two  Greek  words  so 
very  unlike  should  both  be  translated  by  the  same  English 
word,  "power."  The  first  means  that  control  over  events 
■which  lies  in  authority — the  exclusive  right  to  determine,  and 
consequently  to  know ;  while  the  latter  signifies  that  spiritual 
force  which  was  to  come  upon  them  in  and  with  the  effiision  of 
the  Spirit — the  power  of  truth  on  human  souls,  made  effective 

by  the  Spirit's  agency. Having  received  this  from  the 

Holy  Ghost,  they  would  be  fully  prepared  to  bear  testimony 
for  Christ;  to  become  witnesses  for  him  as  to  what  he  is; 
"what  he  has  said;  what  he  has  done;  what  his  sacrificial 
death  signifies;  and  how  sinners  may  avail  themselves  of 

his    offered   salvation. Let    it  also   be   noted   that   this 

"  power"  stands  in  a  sort  of  contrast  with  that  "  power"  of 
the  Father  (in  v.  7),  as  if  Jesus  would  say  to  them — Leave 
to  the  Father  the  power  [control]  over  the  times  of  unknown 
future  events ;  let  it  suffice  you  that  ye  are  to  have  the  far 
more  important  power  of  the  Holy  Ghost,  in  the  exercise  of 
which,  ye  may  preach  my  gospel  and  bear  witness  to  my 
death  and  resurrection,  and  so  turn  men  by  thousands  from 
their  sins  to  God.  Let  this  gift  of  the  Spirit's  power  be 
your  supreme  aspiration — the  gift  ye  are  to  implore  with 
persistent,  believing  prayer ;  and  let  it  perfectly  meet  and 
entirely  fill  the  largest  desires  of  your  souls. 

Noticeably,  in  this  reply,  Jesus  passes  without  definite 
remark,  that  gross  misconception  of  theirs  as  to  the  nature 
of  his  kingdom — apparently  relying  upon  the  teaching  Spirit, 
then  about  to  come,  to  make  clear  to  their  minds  the  spiritual 
nature  of  his  kingdom,  and  so  remove  that  old  misapprehen- 
sion by  the  expulsive  power  of  the  far  better  and  purer 
truths  of  gospel  salvation. 

Note  also  that  the  range  (geographically)  of  this  witness- 
ing for  Christ — "Jerusalem,  Judea,  Samaria,  and  to  the  ut- 
termost parts  of  the  earth,"  was  pleasantly  suggestive  of  the 
marvelous  breadth  of  their  great  commission : — "  Go  ye  into 


ACTS. — CHAP.    I.  11 

all  the  world  and  preach  the  gospel  to  every  creature."  It 
ought  to  have  been  inspiring  under  the  hope  of  doing  a  vast 
and  glorious  work  for  Jesus.  How  forcibly  it  leveled  its  blow 
against  the  close  exclusiveness  of  Jew  toward  Gentile ! — one 
of  the  gross  misconceptions  which  the  new  dispensation  of 
the  Spirit  Avas  destined  to  displace. 

9.  And  -when  he  had  spoken  these  things,  while  they  beheld,  he 
was  taken  up ;  and  a  cloud  received  him  out  of  their  sight. 

10.  And  while  they  looked  steadfastly  toward  heaven  as  he  went 
up,  behold,  two  men  stood  by  them  in  white  apparel  ; 

11.  Which  also  said,  Ye  men  of  Galilee,  why  stand  ye  gazing 
up  into  heaven  ?  this  same  Jesus,  Avhich  is  taken  up  from  you  into 
heaven,  shall  so  come  in  like  manner  as  ye  have  seen  him  go  into 
heaven. 

This  account  of  the  ascension  supplements  that  which  Luke 
gave  in  his  "former  treatise"  (Luke  24:  30-32).  1\\  that 
it  was  said  that  Bethany  was  the  honored  place,  and  his  up- 
lifted hands  and  the  final  benediction  were  attendant  circum- 
stances of  the  ever-memorable  scene.  Here  "we  learn  his 
last  preceding  Avords,  and  that  it  was  in  their  presence,  im- 
mediately under  their  open  eyes,  that  he  was  lifted  up  from 
earth,  till  a  cloud  received  him  and  they  saw  him  no  more! 
Yet  they  continued  steadfastly  gazing  (how  could  they  turn 
to  look  at  anything  else?) — until  two  men  in  angel  whiteness 
came  to  apprise  them  that  he  had  indeed  ascended  into  the 
very  heavens,  and  therefore  they  need  gaze  upward  no  long- 
er :  but  that,  in  his  own  time,  or  rather  in  the  Father's  ap- 
pointed time,  he  would  surely  come  again  in  manner  some- 
what analogous  to  this  Avhich  they  had  witnessed. As 

this  last  statement  by  the  angels  made  no  allusion  to  the 
time  when  he  would  in  like  manner  return,  it  is  perhaps  sup- 
posable  that  they  inferred  it  might  be  Avithin  their  oAvn  life- 
time, and  that  the  too  hasty  inference  fostered  this  prevalent 
notion — a  notion  which,  though  erroneous,  Ave  can  easily  see 
might  have  been  very  dear  to  their  hearts.  Unfortunately 
they  Avere  far  too  eager  to  knoAV  the  definite  time  of  the  next 
personal  coming,  and  hence  Avere  exposed  to  gross  misap- 
prehensions. 

12.  Then  returned  they  unto  Jerusalem  from  the  mount  called 
Olivet,  which  is  from  Jerusalem  a  sabbath  day's  journey. 

13.  And  when  they  were  come  in,  they  went  up  into  an  upper 
room,  where  abode  both  Peter,  and  James,  and  John,  and  Andi-ew, 
Philip,  and  Thomas,  Bartholomew  and  Matthew,  James  the  son 
of  Alphaeus,  and  Simon  Zelotes,  and  Judas  the  brother  of  James. 


12  ACTS. — CHAP.    I. 

14.  These  all  continued  with  one  accord  in  prayer  and  suppli- 
cation, with  the  women,  and  Mary  the  mother  of  Jesus,  and  with 
his  brethren. 

Kemembering  their  instructions  (v.  4)  not  to  "  depart  from 
Jerusalem,"  they  forthwith  returned  to  the  city,  and  took  up 
quarters  (so  to  speak)  in  an  "  upper  room" — a  spacious 
chamber  probably  of  the  sort  provided  for  the  accommodation 
of  devout  attendants  upon  the  Passover — possibly  the  very 
same  in  which  their  own  last  Passover  was  held.  Here  they 
"  abode"  holding  it  not  merely  as  a  place  of  meeting  for 
worship  but  a  home  for  their  accommodation  to  the  extent 

we  may  presume  of  its  capacity. Luke  enumerates  the 

eleven  still  faithful,  adding  also  "the  women,"  well  known 
for  their  noble  devotion  to  their  Master:  specifying  "the 
mother  of  Jesus  and  his  brethren."  These  brethren  have 
appeared  on  several  occasions  in  the  Gospel  history  (John  2: 
12  and  7:  3-5— Matt.  12:  46-50  and  its  parallels)  but  never 
before  as  being  with  the  apostles  and  the  godly  women,  "  of 
one  accord  in  prayer  and  supplication."  The  great  change 
from  unbelief  and  semi-hostility,  to  penitence,  faith  and 
prayer,  must  have  passed  over  them  quite  recently,  and  not 
improbably  in  connection  with  Christ's  personal  appearance 
after  his  resurrection,  to  James  (1  Cor.  15:  7)  whom  Paul 
seems   to  speak  of  separately    as  not   included   among  the 

apostles. The  important  thing  to  note  here  is,  how  they 

passed  their  time  and  Avhat  they  Avere  doing — all  constant, 
persevering,  and  of  one  heart  in  prayer.  This  must  be  taken 
in  connection  with  the  command  of  Christ,  stated  by  Luke 
(24:  49);  "Tarry  ye  in  the  city  of  Jerusalem  until  ye  be 
endued  with  j^ower  from  on  high."  Waiting  for  that  en- 
duement  of  power  was  by  no  means  waiting  idly  for  the 
hours  to  pass  till  the  blessing  should  come  by  the  mere  lapse 
of  time.  For  they  could  not  have  forgotten  that  when  Jesus 
at  their  request  had  taught  them  how  to  pray  (as  in  Luke 
11 :  1-13),  he  made  a  very  special  point  of  persevering  im- 
portunity, and  then  most  distinctly  applied  this  instruction 
to  prayer  for  the  Holy  Ghost:  "  Ask  and  ye  shall  receive ;" 
How  much  more  "( — more  surely  than  earthly  fathers  give 
bread),  shall  your  Heavenly  Father  give  the  Holy  Spirit  to 

them  that  ask  him? Now,  therefore,  they  understand  well 

what  is  to  be  done.  Prayer,  with  persistent  importunity, 
with  unfaltering  faith  in  God's  promise  and  in  the  specific 
direction  of  Jesus, — prayer  to  be  persevered  in  till  the  bap- 
tism of  power  should  fall  upon  them   with   most  manifest 


ACTS. — CHAP.    I.  13 

fullness  and  unmistakable  certainty — this  was  the  main 
business  of  that  long  protracted  prayer-meeting — a  model 
prayer-meeting  for  all  the  future  ages  of  time. 

15.  And  in  those  days  Peter  stood  up  in  the  midst  of  the  dis- 
ciples: and  said,  (the  numher  of  names  together  were  about  an 
hundred  aud  twenty). 

16.  Men  and  brethren,  this  scripture  must  needs  have  been 
fulfilled,  which  the  Holy  Ghost  by  the  mouth  of  David  spake  be- 
fore concerning  Judas,  which  was  guide  to  them  that  took  Jesus. 

17.  For  he  was  numbered  with  us,  and  had  obtained  part  of 
this  ministry. 

18.  Now  this  man  purchased  a  field  with  the  reward  of  iniquity; 
and  falling  headlong,  he  burst  asunder  in  the  midst,  and  all  his 
bowels  gushed  out. 

19.  And  it  was  known  unto  all  the  dwellers  at  Jerusalem;  inso- 
much as  that  field  is  called  in  their  proper  tongue,  Aceldama,  that 
is  to  say.  The  field  of  blood. 

20.  For  it  is  written  in  the  Book  of  Psalms,  Let  his  habitation 
be  desolate,  and  let  no  man  dwell  therein  :  and  his  bishopric  let 
another  take. 

Peter  moves  to  fill  the  place  among  the  twelve,  made  va- 
cant by  the  apostasy  and  death  of  Judas.  Expanding  this 
subject,  he  speaks  of  the  doom  of  Judas  as  having  been  fore- 
shadowed in  definite  prophecy  (v.  20) — this  first  quotation 
being  from  Psalms  69:  25,  and  the  second  from  Psalms  109: 
8.  Both  these  Psalms  describe  in  general  the  case  of  liold, 
defiant  enemies  of  God  and  their  consequent  doom — the  doom 
being  so  surely  the  result  of  the  sin  that  the  case  of  Judas 
must  be  supposed  to  come  under  the  description  and  to  be 

virtually  foreshadowed  and  even  foretold  here. We  may 

profitably  notice  that  Peter's  mode  of  reference  to  the  Scrip- 
tures implies  the  existence  of  "  the  Book  of  Psalms,"  and  that 
some  (at  least)  of  this  book  was  written  by  David  ;  and  (of 
yet  more  importance)  that  it  came  from  the  Holy  Ghost  by 
the  mouth  of  David  ; — i.  e . ,  that  David  wrote  under  inspira- 
tion of  the  Holy  Ghost. 

The  circumstances  given  in  vs.  18,  19  (whether  ascribed 
to  Peter  or  to  Luke)  should  be  supplemented  by  other  facts 
appearing  in  Matt.  27:  3-8;  viz.,  that  when  Judas  saw 
Jesus  condemned  to  death,  he  repented  in  bitter  remorse  ; 
brought  back  to  the  priests  his  bribe-money  and  threw  it 
down  at  their  feet,  declaring — "  I  have  sinned  in  betraying 
his  innocent  blood;"  and  that  then  he  went  away  and 
hanged  himself.  The  circumstances  added  here — that  "he 
fell  headlong,  burst  asunder,  and  all  his  bowels  gushed  out" 


14:  ACTS. — CHAP.    I. 

— are  by  no  means  improbable,  requiring  only  a  position  on 
the  edge  of  a  precipice,  and  the  breaking  of  the  cord  by 
which  he  was  suspended.  Thus  the  appalling  scene  became 
the  more  significant  of  his  dreadful  doom.  We  need  have 
no  difficulty  in  harmonizing  Matthew  with  Peter  and  Luke. 
— Peter,  speaking  to  those  who  had  the  circumstances  fi'esli 
in  mind,  might  properly  omit  some  of  them  because  well 
known ;  while  Matthew,  writing  long  after,  would  record 

only  the  more  important  historic   facts. That  Judas  is 

said  to  have  purchased  that  field  with  the  wages  of  his  crime 
does  not  require  him  to  have  made  the  contract  personally. 
It  suffices  that  he  threw  back  the  money  and  that  the  priests 
applied  it  to  purchase  a  burial  plot  which  took  its  name 
from  the  blood-money  which  bought  it.  Thus  the  bloody 
crime  of  Judas  immortalized  itself  in  the  name  "Acelda- 
ma"— a  field  of  blood. 

21.  Wherefore  of  these  men  which  have  companied  with  us  all 
the  time  that  the  Lord  Jesus  went  in  and  out  among  us, 

22.  Beginning  from  the  haptism  of  John,  unto  that  same  day 
thiit  he  was  taken  up  from  us,  must  one  be  ordained  to  be  a  wit- 
ness with  us  of  his  resurrection. 

23.  And  they  appointed  two,  Joseph  called  Barsabas,  who  was 
surnamed  Justus,  and  Matthias. 

24.  And  they  prayed,  and  said.  Thou,  Lord,  which  knowest  the 
hearts  of  all  men,  show  whether  of  these  two  thou  hast  chosen, 

25.  That  they  may  take  part  of  this  ministry  and  apostleship, 
from  which  Judas  by  transgression  fell,  that  he  might  go  to  his 
own  place. 

26.  And  they  gave  forth  their  lots;  and  the  lot  fell  upon  Mat- 
thias; and  he  was  numbered  with  the  eleven  apostles. 

We  see  here  the  main  purpose  for  which  they  wanted  this 
twelfth  man,  viz.,  to  be  a  concurrent  witness  with  them  of 
Christ's  resurrection.  This  purpose  suggests  the  requisite 
qualifications; — j^rimarily,  that  he  should  have  been  a  con- 
stant attendant  upon  Jesus  during  his  whole  public  ministry 
down  to  the  very  day  of  his  ascension.  This  long  continued 
attendance  would  make  one  perfectly  acquainted  with  the 
person  of  Jesus  and  competent  therefore  to  identify  his  per- 
son after  his  resurrection.  Moreover,  such  long  companion- 
ship carried  Avith  it  other  vital  qualifications — a  loving  de- 
votion to  Jesus  and  to  his  service,  and  a  constant  hearing  of 
his  discourses  as  a  docile  pupil  at  his  feet.  Peter's  emphasis 
upon  the  point  of  his  personal  knowledge  as  preparing  him 
for  a  witness  must  not  exclude  these  other  vital  qualifications. 

It  seemg  they  readily  designated  two  men,  each  meeting 


ACTS. — CHAP.    II.  ,  15 

these  conditions.  Supposablj  the  choice  between  them  was 
felt  to  be  much  more  difficult;  so  they  brought  this  issue 
before  the  Lord  to  be  determined  by  casting  lots.  The  set- 
tlement of  similar  questions  by  casting  lots,  preceded  (as 
here)  by  prayer,  can  not,  perhaps,  be  seriously  objectionable  ; 
and  yet  it  would  be  a  great  evil  to  exalt  this  case  into  a 
rule  or  precedent.  As  a  rule  it  is  doubtless  far  better  to 
have  first  the  prayer,  asking  divine  wisdom — the  clearing 
of  our  mind  from  all  undue  influences  and  the  guiding  of 
our  thought  to  the  indications  of  God's  providence  and  the 
mind  of  his  Spirit.  Then  let  us  use  the  best  wisdom  God 
may  vouchsafe  to  his  waiting  people. 

Some  have  thought  that  God  did  not  indorse  this  twelfth 
Apostle,  but  really  brought  forward  Paul  to  make  up  the 
original  number.  The  history  indicates  no  lack  of  indorse- 
ment, nor  does  it  anywhere  teach  or  assume  that  Paul  be- 
came one  of  the  twelve  for  the  special  purpose  here  contem- 
plated— a  twelfth  personal  witness  to  Christ's  resurrection. 

In  V.  25,  the  Greek  word  for  place  (in  the  best  authori- 
ties) [topos]  is  twice  used  in  close  connection,  but  in  the  first 
case  is  mistranslated.  It  should  be — Show  which  of  these 
men  thou  hast  chosen  to  take  the  place  of  this  ministry  from 
which  Judas  by  apostasy  fell  that  he  might  go  to  his  own 
place.  The  place  he  held  here  Avith  us  was  by  no  means  his 
own.  He  was  never  fit  for  it.  His  great  sin  at  length 
hurled  him  out  of  a  place  not  his  own  that  he  might  go  to  a 
place  that  was  in  every  sense  "  his  own." 


CHAPTEK  II  . 

The  scenes  of  the  great  Pentecost — including  the  descent 
of  the  Spirit  (vs.  1-4) ;  the  speaking  with  other  tongues, 
recognized  by  men  of  many  remote  countries  (vs.  5-12) ; 
Peter's  defense  and  explanation  (vs.  13-21);  he  arraigns 
them  for  the  murder  of  Jesus  whom  God  has  raised  from 
the  dead  (vs.    22-24) ;  proves   this  resurrection    from   the 

prophecy  by  David  (vs.  25-28) ; a  prophecy  which  can 

not  refer  to  David,  but  must  refer  to  Jesus  the  Messiah  (vs. 
29-32) ;  now  exalted  to  God's  right  hand ;  made  Lord  and 
Messiah ;  and  has  shed  forth  the  Holy  Ghost  (vs.  33-36) ; 


16  ACTS. — CHAP,    II. 

the  conviction,  repentance  and  baptism  of  three  thousand 
(vs.  37-41);  their  Christian  life  and  joy  (vs.  42-47.) 

1.  And  when  the  (lay  of  Pentecost  was  fully  come,  they  were 
all  with  one  accord  in  one  place. 

The  feast  called  "  the  Pentecost,"  or  "  the  feast  of  weeks," 
was  in  the  oi'der  of  succession  the  second  of  the  three  Jewish 
festivals,  occurring  fifty  days  after  the  second  day  of  the 
Passover  (Deut.  16:  9,  10,  and  Lev.  23:  15,  16).  It  fell 
at  the  close  of  the  gathering  of  their  wheat  harvest,  which 

is    commemorated. The    word    "Pentecost"   is   Greek, 

meaning  the  fiftieth,  indicating  the  day  as  numbered  from  the 

Passover. In  the  present  case  it  is  reasonably  supposed 

that  this  Pentecost  fell  on  the  first  day  of  the  week,  the 
Christian  Sabbath,  because  the  first  day  of  the  preceding 
Passover  was  tlie  seventh  day — i.  e.,  the  Jewish  Sabbath. 
(See  John  19:  21.)  Seven  full  weeks,  numbered  after  the 
Jewish  Sabbath,  Avould  briug  the  fiftieth  day  on  the  first  day 
of  the  week — the  day  on  which  Jesus,  after  his  resurrection, 
had  repeatedly  met  his  disciples. 

It  should  be  noticed  that  the  "continued  prayer  with  one 
accord"  (1:  14),  commencing  at  the  ascension,  had  now 
been  in  progress  ten  days.  Still  tliey  are  all  "  with  one 
accord  in  one  place,"  "tarrying  in  Jerusalem"  according  to 
Christ's  command,  till  they  should  be  "endued  with  power 
from  on  high"  (Luke  24:  49). 

Now  the  great  blessing  comes. 

2.  And  suddenly  there  came  a  sound  from  heaven  as  of  a  rush- 
ing mighty  Avind,  and  it  filled  all  the  house  where  they  were 
sitting. 

3.  And  there  appeared  unto  them  cloven  tongues  like  as  of  fire, 
and  it  sat  upon  each  of  them. 

4.  And  they  were  all  filled  with  the  Holy  Ghost,  and  began  to 
speak  with  other  tongues,  as  the  Spirit  gave  them  utterance. 

It  is  not  said  that  this  was  a  mighty  rushing  Avind,  but 
rather,  a  sound  resembling  that  of  such  a  wind,  filling  the 
whole  house  in  Avhich  they  were  sitting.  This  represents 
what  was  audible — the  impression  upon  the  car.  To  the  eye 
there  was  the  appearance  of  tongues  of  fire,  one  resting  on 
each  of  them.  The  English  Avord  "cloven"  in  the  sense 
of  disparted,  forked,  Avith  double  point,  misleads  the  reader. 
The  Greek  Avord  signifies  only  that  this  sheet  of  flame  Avhich 
at  first  filled  the  room,  divided  itself — a  part  to  each  of  the 
company — this  part  resting,  supposably,  upon  the  head. 


ACTS. CHAP.    II.  IT 

Passing  these  indications  made  to  the  sense  of  hearing  and 
to  the  sense  of  sight,  the  real  effect  Avas  tliat  all  Avere 
filled  with  the  Holy  Ghost  and  began  to  speak  in  languages 
before  unknown  to  them,  as  the  Spirit  enabled  them  sever- 
ally to  speak. 

This  manifestation  of  the  Spirit's  presence  by  the  sensa- 
tions of  sound  to  the  ear,  and  to  the  eye  by  visual  tongues 
of  fire,  was  altogether  extraordinary,  out  of  the  common 
course,  and  previously  unknown  in  human  experience. 
Doubtless  the  object  was  demonstration — such  a  manifestation 
as  would  make  the  descent  of  the  Spirit  palpable  to  the 
senses.  This  gift  of  the  Spirit  had  been  definitely  predicted. 
It  was,  therefore,  of  vital  importance  that  the  fulfillment 
of  this  prediction  should  become  palpable,  demonstrated  by 

unmistakable  signs. Naturally  in  the  choice  of  symbols 

for  this  manifestation,  regard  was  had  to  the  fitness  of  these 
symbols  to  represent  the  agency  of  the  Holy  Ghost.  The 
Avord  "  spirit"  suggests  wind  or  breath;  "The  wind  bloweth 
Avhere  it  hsteth  ;  "  "So  is  every  one  born  of  the  Spirit" 
(John  3  :  8)  ;  "  Jesus  breathed  upon  them,  and  said,  Receive 
ye  the  Holy  Ghost "  (John  20 :  22).  So  "tongues  as  of  fire " 
are  symbols  of  energy — the  energy  that  goes  with  and  in 
uttered  words,  revealed  truth,  through  Avhich  comes  the 
normal  influence  of  the  Spirit  upon  human  hearts.  Hence 
the  appropriateness  of  this  symbol  of  the  Spirit's  manifesta- 
tions. 

The  phrase,  "filled  with  the  Holy  Ghost,"  may  be  said  to  be 
almost  peculiar  to  Luke — being  at  least  his  usual  phrase 
for  the  largest,  richest  enduement  with  the  Spirit's  presence 
and  power.  (See  Acts  4:  8,  31,  and  6:  3,  5,  and  7  :  55, 
and  9:  17,  and  11 :  24,  and  13  :  9,  52.  Also  Luke  1  :  15, 
41,  67,  and  4:1.) 

It  should  be  carefully  noted  that  these  audible,  visible 
manifestations  of  the  Spirit's  presence  Avere  special,  peculiar 
and  transient — sent  in  this  form  at  that  time  for  special 
purposes,  and  never  designed  to  illustrate  the  normal  effects 
of  the  Spirit's  poAver.  Even  the  gift  of  tongues,  though  of 
much  longer  duration  and  designed  for  some  other  uses, 
seems  not  to  haA'-e  continued  much  if  any  longer  than  the 
generation  then  living.  At  first  it  served  to  arrest  public 
attention ;  to  bear  Avitness  to  the  divine  mission  of  the  apos- 
tles ;  and  for  a  time  to  aid  their  access  to  people  using  these 
diverse  languages.  Moreover,  it  must  have  been  forcibly 
suggestive  of  the  great  breadth  of  their  gospel  commission, 


18  ACTS. — CHAP.  II. 

showing  them  that  Jesus  really  meant  they  should  go  far 
beyond  the  narrow  limits  of  Judea,  or  even  of  Samaria  and 
Galilee,  even  far  abroad  among  all  nations  and  all  spoken 
tongues.  This  gift  ought  to  have  enlarged  their  views  of  the 
range  and  scope  of  their  great  commission.  It  should  have 
burst  the  old  circumscribing  compress  of  Jewish  monopoly 
and  shown  them  that  the  gospel  was  provided,  not  for  Jews 
only,  but  for  the  wide  world. 

5.  And  there  were  dwelling  at  Jerusalem  Jews,  devout  men, 
out  of  every  nation  under  heaven. 

6.  Now  when  this  was  noised  abroad,  the  multitude  came  to- 
gether, and  were  confounded  because  that  every  man  heard  them 
speak  in  his  own  language. 

7.  And  they. were  all  amazed  and  marveled,  saying  one  to  an- 
other. Behold,  are  not  all  these  which  speak  Galiteans  ? 

8.  And  how  hear  we  every  man  in  our  own  tongue,  wherein  we 
were  born  ? 

9.  Parthians,  and  Medes,  and  Elamites,  and  the  dwellers  in 
Mesopotamia,  and  in  Judea,  and  Cappadocia,  in  Pontus,  and 
Asia, 

10.  Phrygia,  and  Pamphylia,  in  Egypt,  and  in  the  parts  of 
Libya  about  Gyrene,  and  strangers  of  Rome,  Jews  and  prose- 
lytes, 

11.  Cretes  and  Arabians,  we  do  hear  them  speak  in  our  tongues 
the  wonderful  Avorks  of  God. 

12.  And  they  were  all  amazed,  and  were  in  doubt,  saying  one  to 
another.  What  meaneth  this  ? 

13.  Others  mocking  said.  These  men  are  full  of  new  wine. 

These  "  Jews  dwelling  at  Jerusalem,"  (v.  5)  were  not 
there  temporarily  in  attendance  upon  the  great  feast,  but 
were  more  permanent  residents,  for  so  the  Greek  word  sig- 
nifies. Every  great  city  has  a  population  more  or  less  het- 
erogeneous, gathered  from  remote  localities  for  purposes 
of  business  or  because  of  their  social  relations.  Besides 
these  attractions,  Jerusalem  drew  many  devout  men  to  it- 
self as  being  their  great  religious  center — the  seat  of  their 
temple  and  of  its  hallowed  worship. Of  this  large  com- 
pany Luke  states  their  former  geographical  homes  and  na- 
tionalities to  show  how  many  languages  must  have  been 
represented.  These  countries  overspread  Western  Asia  and 
Northern  Africa.  There  were  strangers  even  from  Rome  itself 
The  natural  suppo.sition  is  that  this  group  of  one  hundred 
and  twenty  Christian  men,  some  speaking  one  tongue  and 
some  another,  would  represent  all  the  languages  which  had 
been  vernacular  to  this  promiscuous   crowd,  gathered  from 


ACTS. CHAP.    II.  19 

all  known  lauds. — This  foct  filled  them  with  amazement. 
Those  speakers,  they  noticed  Avere  all  Galileans,  and  man- 
ifestly were  not  learned  in  the  sense  of  being  masters  of  va- 
rious languages. 

Noticeably  the  subject-matter  of  this  wonderful  preaching 
is  suggested  here  (v.  11)  ;  "How  is  it  that  Ave  hear  them 
speaking  the  xoonderful  ivovks  of  God"- — i.  e.,  the  great  things 
God  had  Avrought  for  men  in  sending  his  Son  in  human  flesh 
and  in  raising  him  from  the  dead  and  exalting  him  to  be  a 
Prince  and  a  Savior.  Filled  Avith  doubt  and  perplexity  they 
are  asking  one  another; — What  might  this,  j^erhaps,  be? 
Literally — What  might  this  Avish  to  be  ?  It  has  a  strange 
aspect,  and  its  meaning  is  not  easily  understood.  Some, 
probably  the  few  rather  than  the  many,  ascribed  it  to  new 
Avine. 

14.  But  Peter,  standing  up  Avith  the  eleven,  lifted  up  his  voice, 
and  said  unto  them,  Ye  men  of  Judea,  and  all  ye  that  dwell  at 
Jerusalem,  be  this  known  unto  you,  and  hearken  to  my  Avords : 

15.  For  these  arc  not  drunken,  as  yc  suppose,  seeing  it  is  but 
the  third  hour  of  the  day. 

16.  But  this  is  that  which  Avas  spoken  by  the  prophet  Joel ; 

17.  And  it  shall  come  to  pass  in  the  last  days,  saith  God,  I  will 
pour  out  of  my  Spirit  upon  all  flesh ;  and  your  sons  and  your 
daughters  shall  prophesy,  and  your  young  men  shall  see  visions, 
and  your  old  men  shall  dream  dreams  : 

18.  And  on  my  sei-vants  and  on  my  handmaidens  I  will  pour 
out  in  those  days  of  my  Spirit ;  and  they  shall  prophesy : 

19.  And  1  Avill  shoAV  wonders  in  hcaA'en  above,  and  signs  in  the 
earth  beneath ;   blood,  and  fire,  and  vapor  of  smoke  : 

20.  The  sun  shall  be  turned  into  darkness,  and  the  moon  into 
blood,  before  that  great  and  notable  day  of  the  Lord  come  : 

21.  And  it  shall  come  to  pass,  that  Avhosoever  shall  call  on  the 
name  of  the  Lord  shall  be  saved. 

Peter — always  the  chief  speaker — gave  just  a  Avord  to  the 
disrespectful  suggestion  "  ncAV  Avine  ; "  and  then  hastened 
on  to  the  real  explanation. 

The  third  hour — Avith  our  reckoning,  the  hour  of  9  A.  M. 
— is  too  early  in  the  day  for  men  to  be  the  Avorse  for  Avine. 
— Passing  that  insinuation  as  too  unreasonable  and  too  mean 
for  further  notice,  let  me  tell  you  that  this  scene  fulfills  that 
remarkable  prophecy  by  Joel  (2:  28-32).  The  present 
are  those  A^ery  "last  days"  —  i.  e.,  in  the  Christian  age; 
and  this  is  that  Avide  and  copious  eff'usion  of  God's  Spirit — 
no  longer  restricted  to  prophets  few  in  number,  but  shed 
forth  upon  all  flesh — people  of  CA'ery  age,  of  all  conditions, 
and  of  either  sex. — "They  shall  prophesy" — in  a  broader 


20  ACTS. — CHAP.  II. 

sense  tlian  merely  predicting  future  events,  but  including 
the  powerful  presentation  and  enforcement  of  gospel  truth 
imder  the  inspiring  power  of  the  Spirit,  of  which  this  ser- 
mon by  Peter  was  a  good  illustration. 

The  strong  figures  (vs.  19,  20)  should  be  interpreted  by 
the  current  usage  of  old  Testament  Prophets  (e.  g.,  Isa.  13: 
10  and  34:  4;  and  Ezek.  32:  1-8);  signifying,  therefore, 
not  necessarily  the  scenes  of  the  final  judgment,  or  even  its 
immediate  precursors;  but  great  providential  judgments 
upon  guilty  nations  ;  and  here  especially  those  which  were 
even  then  impending  over  Judea  and  Jerusalem,  to  fiill 
within  the  life  of  that  generation.  The  "  great  and  notable 
day  of  the  Lord  "  we  may  fitly  refer  to  that  most  terrible 
day  of  her  dread  visitation  to  which  Jesus  so  often  referred, 
especially  in  Matt.  24,  and  its  parallel  passages. 

In  the  face  of  such  portents  and  overwhelming  judgments, 
gleams  of  hope  and  promise  break  forth;  "for  whosoever 
shall  call"  humbly,  penitently — "upon  the  name  of  the 
Lord  shall  be  saved."  An  hour  of  possible  salvation  shortly 
precedes  the  dread  day  of  doom!  Oh,  if  men  might  only 
take  first  the  warning,  and  then  the  offered  blessing  ! 

22.  Ye  men  of  Israel,  hear  these  words ;  Jesus  of  Nazareth, 
a  man  approved  of  God  among  you  by  mu-acles  and  wonders 
and  signs,  which  God  did  by  liim  in  the  midst  of  you,  as  ye  your- 
selves also  know : 

23.  Hhn,  being  delivered  by  the  determinate  counsel  and  fore- 
knowledge of  God,  ye  have  taken,  and  by  wicked  hands  have 
crncified  and  slain : 

24.  Whom  God  hath  raised  up,  having  loosed  the  pains  of  death: 
because  it  was  not  possible  that  he  should  be  holden  of  it. 

The  soul  of  Peter  is  mightily  moved  to  earnest  exhorta- 
tion. As  if  fearing  that  the  attention  of  his  hearers  is  or 
may  be  averted,  he  appeals  to  them  afresh. — "Men  of  Is- 
rael; I  pray  you  hear   my  words!"     These  are   things  ye 

ought  to  kno-w-^ought  to  receive,  heed  and  obey. Jesus 

of  Nazareth — ye  have  heard  of  him — a  man  Avhom  God  en- 
dorsed, bearing  witness  to  his  divine  commission  by  mani- 
fold miracles  before  your  eyes,  as  ye  well  know — that  very 
man,  delivered  up  of  God  in  his  providence  to  your  control, 
ye  have  murdered  on  the  cross  I  But,  be  it  known  to  you, 
God  has  raised  him  from  the  dead  I — "Approved  of  God 
among  you,"  should  rather  be — unto  yon — God  supplying 
this  testimony  to  the  Messiahship  of  Jesus,  for  yourselves 
to  receive,  and  so  be  blessed,  through  faith  in  him. — "  By 


ACTS. — CHAP.    II,  21 

miracles,  wonders  and  signs," — these  three  words  being  not 
precisely  synonymous,  yet  all  concurring  in  the  general  sense 
of  being  attestations  from  God  in  behalf  of  his  Son,  in- 
dorsing his  Sonship  and  his  claim  to  be  God's  anointed. 
The  first  word  signifies  superhuman  power;  the  second, 
things  marvelous  in  their  nature,  adapted  to  excite  attention 
and  wonder;    the  third,  their  purpose  as  witnessing  facts, 

proving  his  mission  from  God. Noticeably,  Peter  appeals 

to  their  full  knowledge  of  these  miracles  wrought  by  Jesus 
in  their  presence,  and  no  man  could  gainsay  him. 

Jesus  was  "  delivered"  in  the  sense  of  being  surrendered 
in  the  providence  of  God  to  their  control.  God  permitted 
this  result.  Moreover,  this  was  done  with  a  full  knowl- 
edge of  the  particular  result  of  his  being  murdered  by  their 
hands.  A  necessity  for  this  death,  Jesus  fully  and  repeat- 
edly recognized  and  most  distinctly  taught  (Luke  24: 
26-46). — Really,  without  it,  there  had  been  no  remission  of 
sin,  no  salvation  for  perishing  men.  Yet  though  God's 
plan  of  redemption  included  this  death  on  the  cross,  the 
human  hands  that  perpetrated  the  deed  were  none  the  less 
"wicked."  The  Jew  who  demanded  his  crucifixion  and  the 
Roman  who  executed  his  will  were  none  the  less  guilty. 
Personal  freedom;  abundant  light  sinned  against;  causeless 
malice  ;  gratuitous  insult — all  conspired  to  make  this  mur- 
derous deed  supremely  guilty. 

This  man  whose  life  ye  took  away,  God  has  restored  to 

life  again. "Loosed  the  pains,"  or  better  the  bands  of 

death — Death  being  personified  as  a  personal  agent,  a  des- 
pot, holding  his  subjects  under  bands.  The  Hebrew  of  the 
passage  here  referred  to  (Ps.  18 :  5)  means  properly  bands, 
yet  by  a  slightly  different  vowel-pointing,  may  mean 
also  pains  —  which  meaning  the  Septuagint  translators 
adopted.     Peter  took  their  word. 

It  was  not  possible  that  the  Son  of  God  should  be  per- 
manently held  under  the  power  of  death.  The  work  be- 
fore him  demanded  his  victory  over  death  and  resurrection 
from  the  grave. 

25.  For  David  speaketh  concerning  him,  I  foresaw  the  Lord 
always  before  my  face,  for  he  is  on  my  right  hand,  that  I  should 
not  be  moved  : 

26.  Therefore  did  my  heart  rejoice,  and  my  tongue  was  glad; 
moreover  also  my  flesh  shall  rest  in  hoi^e: 

27.  Because  thou  Avilt  not  leave  my  soul  in  hell,  neither  wilt 
thou  suffer  thine  Holy  One  to  see  corruption. 


22  ACTS. — CHAP.    II. 

28.  Thou  hast  made  known  to  me  the  ways  of  life ;  thou  shalt 
make  me  full  of  joy  with  thy  countenance. 

This   prophecy  written  by  David   (Ps.  16:  8-11)   Peter 

definitely  applied  to  Jesus,  the  jNIessiah. "Foresaw" — 

but  not  in  the  prophetic  sense  of  foreknowing  some  future 
event ;  but  rather,  in  the  sense  of  seeing  my  Lord  ever 
before  me,  very  near,  at  my  right  hand  ever  ready  for  my 
help.  The  original  Hebrew  gives  the  causative  sense; — I 
set  or  held  my  Lord  constantly  in  my  view ;  under  my  eye 
of  faith  as  a  present  object. — Under  this  abiding  sense  of  a 
present  God  as  his  helper,  the  speaker  (here  David  speak- 
ing for  his  greater  Son,  the  promised  Messiah)  declai-es — 
"  Therefore  did  my  heart  exult  in  joy,  and  my  tongue  (the 
Hebrew  meaning  rather  my  noblest  powers,  tlae  very  glory 
of  my  being)  speak  forth  in  praise ;  and  even  my  flesh  (in 
death)  shall  repose  in  assured  hope,  because  thou  wilt  not 
surrender  me  to  Hades,  conceived  of  as  the  personified 
Lord  of  the  realm  of  the  dead ;  neither  (a  parallel  and 
therefore  an  expository  clause)  wilt  thou  permit  thy  Holy 

One   to   see  corruption — in    the  grave." This  prophecy 

of  the  Messiah  Peter  quotes  as  foreshowing  the  resurrec- 
tion of  Jesus  before  any  physical  corruption  of  his  flesh  in 
the  grave.  Paul  (Acts  13:  35-37)  cites  the  same  prophecy 
to  prove  the  same  fact.  These  apostles  would  say — Your 
own  Scrijitures  foreshadow  the  speedy  resurrection  of  your 
nation's  promised  Messiah.  Therefore  we  adduce  this  fact 
of  the  resurrection  of  Jesus  to  confirm  his  claim  to  be  verily 
the  Messiah  whose  coming  your  peoj^le  have  been  for  ages 

awaiting. In  v.  27,  the  legitimate  sense  of  the  Hebrew 

is  not  precisely — leave  my  soul  remaining  in  Sheol  [Hades] — 
but — deliver  over  my  soul  [myself]  to  a  Sheol,  personified 
as  holding  the  control  of  that  world. 

29.  Men  and  brethren,  let  me  freely  speak  unto  you  of  the 
patriarch  David,  that  he  is  both  dead  and  buried,  and  his  sep- 
ulchre is  with  us  unto  this  day. 

30.  Therefore  being  a  prophet,  and  knoAving  that  God  had 
sworn  with  an  oath  to  him,  that  of  the  fruit  of  his  loins,  accord- 
ing to  the  flesh,  he  would  raise  up  Christ  to  sit  on  his  throne; 

31.  He  seeing  this  l)eforo  spake  of  the  resurrection  of  Christ, 
that  his  soul  was  not  left  in  hell,  neither  his  flesh  did  see  corrup- 
tion. 

32.  This  Jesus  hath  God  raised  up,  whereof  we  all  are  wit- 
nesses. 

This  argument  from  prophecy,  being  of  the  utmost  im- 


ACTS. CHAP.   II.  23 

portance  to  his   audience,  he  expands   and  elaborates. 


David  (we  all  know)  is  himself  dead  and  buried ;  his  sep- 
ulchre is  well  known  among  us,  and  no  one  claims  that  he 
has  risen  from  the  dead.  I  may  speak  of  liim  freely  Avith 
no  constraint,  fur  what  I  say  involves  no  disrespect  to  his 
memory.  Being  a  prophet  as  ye  all  admit,  and  knowing 
that  from  his  future  ofi'spring  God  Avould  raise  up  one  glo- 
rious Personage  to  sit  on  his  throne,  he  spake  (in  Ps.  16 
to  which  I  have  referred)  of  his  resurrection. The  refer- 
ence in  V.  30  is  to  that  primal  prophecy  and  promise  to 
David  in  2  Sam.  7:  12-16  which  is  referred  to  again  (Ps. 
89:  3,  4  and  132:  11,  12).  See  my  Notes  on  the  passage 
in  Samuel  ("  Heb.  History,"  j^p.  187-193).^ — Having  thus 
proved  from  prophecy  the  Messiah's  resurrection,  he  is  pre- 
pared to  assert  that  the  fact  is  proved  by  the  direct  testi- 
mony of  all  the  apostles  as  personal  witnesses. 

33.  Therefore  being  by  the  right  hand  of  God  exalted,  and 
having  received  of  the  Father  the  promise  of  the  Holy  Ghost,  he 
hath  shed  forth  this,  which  ye  now  see  and  hear. 

34.  For  David  is  not  ascended  into  the  heavens :  but  he  saith 
himself,  The  Lord  said  unto  my  Lord,  Sit  thou  on  my  right 
hand, 

35.  Until  I  make  thy  foes  thy  footstool. 

36.  Therefoi'e  let  all  the  house  of  Israel  know  assuredly,  that 
God  hath  made  that  same  Jesus,  whom  ye  have  crucified,  both 
Lord  and  Christ. 

In  V.  33  it  is  probably  better  to  read — Being  exalted,  not 
by  the  right  hand,  but  to  the  right  hand  of  God — to  the 
place  of  high  and  equal  honor  on  his  throne — this  fact 
being  much  more  vital  than  the  point  as  put  in  our  Eng- 
lish version.  Either  construction  would  express  a  truth. 
The  construction — to  God's  right  hand — is  the  truth  most 
in  line  with  Peter's  present  object,  and  is  at  least  equally 
germain  to  the  grammatical  construction. 

The  effusion  of  the  Spirit,  the  effects  and  proofs  of  which 
ye  have  before  your  eyes  and  ears,  is  at  once  a  fact  of  the 
greatest  moment  in  itself,  and  also  an  additional  proof  of  the 
resurrection  of  Jesus  and  of  his  being  exalted  to  supreme 

dominion. Of  this  supreme  dominion,  take  yet  another 

prophetic  testimony.  David  is  not  [in  the  same  manner] 
ascended  into  the  heavens,  and  therefore  can  not  have  said 
this  concerning  himself;  yet  David  said,  in  that  wonderful 
prophecy  (Ps,  110:  1):  "Jehovah  said  to  that  great  per- 
sonage whom  I  call  '  my  Lord,' — Sit  thou  on  my  right 
2 


24  ACTS. — CHAP.    II. 

hand  till  I  make  thine  enemies  thy  footstool."  This  proph- 
ecy, Jehovah — Supreme  Lord  of  all — has  now  fulfilled,  for 
He  has  exalted  the  lately  crucified  Jesus  to  his  right  hand 
and  made  him  Lord  in  the  sense  of  suj^reme  dominion,  and 
Christ,  his  own  anointed  Son. 

Thus  Peter  proves  to  them  that  the  despised  Nazarene 
whom  they  had  so  lately  and  so  wickedly  crucified  is  now 
exalted  to  supreme  dominion,  to  hold  it  till  all  his  enemies, 
refusing  to  repent,  shall  be  brought  under  his  feet !  What 
could  be  more  appalling !  A  murdered  man  rising  from  his 
grave,  and  found  to  be  on  the  awful  throne  of  God,  clothed 
with  all  power  to  crush  every  foe  who  will  not  submit  to  his 
righteous  sway  !  And  they  knew  him  to  be  innocent  of  the 
charge  upon  which  they  condemned  him  to  die,  and  of 
course  knew  that  their  crime  could  have  no  palliation. 

37.  Now  when  they  heard  this,  they  were  pricked  in  their 
heart,  and  said  unto  Peter  and  to  the  rest  of  the  apostles,  Men 
and  brethren,  what  shall  we  do  ? 

38.  Then  Peter  said  unto  them,  Repent,  and  be  baptized  every 
one  of  you  in  the  name  of  Jesus  Christ  for  the  remission  of  sins, 
and  ye  shall  receive  the  gift  of  the  Holy  Ghost. 

39.  For  the  promise  is  unto  you,  and  to  your  children,  and  to 
all  that  are  afar  ofif,  even  as  many  as  the  Lord  our  God  shall 
call. 

40.  And  with  many  other  words  did  he  testify  and  exhort,  say- 
ing. Save  yourselves  from  this  untoward  generation. 

The  power  of  the  Spirit  of  God  was  in  these  results  of 
pungent  conviction  for  sin  and  immediate  repentance  ;  yet 
there  was  also  pertinent  truth  in  the  words  that  Peter  had 
spoken — truth  of  heart-searching  and  convicting  power.  It 
was  truth  which  at  once  brought  them  up  standing  before 
the  bar  of  conscience  and  under"  the  awful  eye  of  God — 
truth  that  brought  forth  their  lately  murdered  victim,  all 
suddenly,  to  their  view,  invested  with  dominion  over  his 
enemies   which  they  Avere   utterly  powerless  to   withstand. 

How  could  they  meet  him  and  answer  for  their  crime! 

No  wonder  they  cried    out — "What  shall  we   do?" It 

was  a  hopeful  indication  that  it  was  in  their  heart  to  accost 
the  apostles  as  "  brother-men."  It  indicated  an  attitude  of 
mind  already  changed  from  haughty  contempt  to  honest  re- 
pect — not  to  say  also,  to  a  readiness  to  ajipeal  to  their  sym- 
pathy and  aid. 

Peter  has  his  answer  ready — the  vital  point  in  it  being 
put  into  the  one  word  "  Repent."  Ye  have  sinned ;  turu 
from  that  sin — from  the  whole  spirit  of  it — to  the  new  heart 


ACTS. — CHAP.    II.  25 

and  the  new  life  of  obedience  to  God.  Condemn  that  sin 
and  yourselves  for  committing  it,  and  do  works  meet  for 
repentance. 

To  be  baptized  in  the  name  of  Jesus  unto  the  remission 
of  their  sins  involved  a  professed  acceptance  of  him  as  their 
Redeemer  and  allegiance  to  him  as  their  Lord — the  absolute 
coming  over  from  the  old  life  of  sin  to  the  new  life  of  obe- 
dient, loving  service  to  the  Lord  God  and  to  his  exalted 
Son.  This  done,  they  should  receive  the  promised  Holy 
Ghost.  For  that  promise,  carrying  with  it  all  gospel  prom- 
ise as  well,  was  freely  made  to  themselves  and  to  their  chil- 
dren also;  nor  was  it  limited  to  the  ancient  covenant 
people,  but,  broadly  outspreading,  reached  the  far  off  Gen- 
tiles, even  all  whom  the  Lord  should  call. 

The  words — "  To  your  children" — should  not  be  wrested 
from  their  natural,  obvious  application  to  their  then  living 
childi'en,  and  construed  to  mean  nothing  more  than  their 
future  descendants.  Applied  legitimately,  they  mean  that 
the  gospel  promise — like  the  long  antecedent  covenant  prom- 
ise to  God's  people,  included  blessings  upon  tlieir  offspring, 
and  not  upon  themselves  to  the  exclusion  of  tlieir  children; 
— i.  e.,  "a  God  to  thee  and  to  thy  seed  after  thee."  Peter, 
himself  a  Jew,  and  addressing  Jews,  must  be  assumed  to 
mean  Avhat  God  meant  in  the  words  of  his  covenant  with 
Abraham — words  embalmed  forever  in  the  heart  of  all  pious 
Israelites. 

With  many  other  words  of  kindred  character  and  spirit 
did  he  bear  witness  to  the  precious  truth  of  God  and  to  the 
then  recent  facts  pertaining  to  Jesus;  specially  exhorting 
them  by  speedy  repentance  to  save  themselves  from  the  tre- 
mendous doom  soon  to  fall  upon  that  most  guilty  and  God- 
forsaken generation.  The  fearful  judgments  then  impending 
over  the  guilty  city  were  in  Peter's  thought,  and  served  to 
point  his  appeal  with  pressing  urgency. 

The  word  "untoward,"  said  of  that  generation,  is  ex- 
pressive. The  Greek  word  means  crooked,  awry,  in  accord- 
ance with  the  natural  conception  Avhich  thinks  of  integrity, 
uprightness  as  being  straight — a  life  running  along  right 
lines ;  while  wickedness  is  wayward,  crooked,  devious,  per- 
verse, distorted. 

The  Enghsh  word  "untoward" — the  opposite  of  toward- 
ness — is  averse  and  perverse — that  which  will  not  come  to- 
ward the  right ;  will  not  repent ;  and  hence  is  forsaken  and 
abandoned  of  God.     Such  were  the  mass  of  that  last  and 


26  ACTS. — CHAP.    II. 

most  guilty  generation  upon  whom  fell  the  crushing  force  of 
Heaven's  righteous  retribution  ! 

41.  Then  they  that  gladly  received  his  word  Avere  baptized: 
and  the  same  day  there  were  added  unto  them  about  three  thou- 
sand souls. 

42.  And  they  continued  steadfiistly  in  the  apostles'  doctrine  and 
fellowship,  and  in  breaking  of  bread,  and  in  prayers. 

43.  And  fear  came  upon  every  soul:  and  many  wonders  and 
signs  were  done  by  the  apostles. 

44.  And  all  that  believed  were  together,  and  had  all  things 
common; 

45.  And  sold  their  possessions  and  goods,  and  parted  them  to 
all  men,  as  every  man  had  need. 

The  first  clause  of  v.  41  should  read ; — Those  therefore 
(i.  e.,  the  convicted  and  penitent  men  spoken  of  v.  37), 
having  received  his  word,  were  baptized,  and  about  three 
thousand  were  added  to  the  Christian  company.  These  con- 
tinued steadfast  under  the  teaching  of  the  apostles,  as  men 
eager  to  hear  more  and  more ;  also  in  the  fellowship — the 
oneness  of  spirit  and  of  life  which  characterized  the  whole 

body. In  "the  breaking  of  bread,"  all  was  in  common, 

their  daily  meals  being  closed  (it  is  supposed)  with  the  ad- 
ministration  of  the   supper.     They  were    also  constant   in 

prayer. The  fear  of  God  fell  on  all  the  people  who  had 

been  cognizant  of  these  manifestations  of  the  Spirit's  pres- 
ence and  power,  and  had  heard  Peter's  discourse. 

Under  those  circumstances,  tliis  community  of  goods  was 
the  right  thing — the  common  necessities  of  the  new  con- 
verts ;  the  extreme  uncertainty  of  being  able  to  hold  their 
real  estate  at  all  and  use  its  avails  for  Christ ;  combined  with 
their  spirit  of  mutual  fellowship  and  love,  to  commend  and 
even  require  this  disposition  of  their  fixed  property.  But  it 
does  not  follow  that  this  method  would  be  wise  and  Chris- 
tian under  all  po.ssible  circumstances  or  even  under  any 
other  circumstances  than  these. 

40.  And  they,  continuing  daily  with  one  accord  in  the  temple, 
and  breaking  bread  from  house  to  house,  did  eat  their  meat  with 
gladness  and  singleness  of  heart, 

47.  Praising  God,  and  liaving  favor  Avith  all  the  people.  And 
the  Lord  added  to  the  church  daily  such  as  should  be  saved. 

The  points  made  prominent  are  their  joy  of  soul  in  this 
new  Christian  experience,  their  enjoyment  of  this  peculiar 
mode  of  sharing  their  property  in  common  to  meet  the  com- 
mon Avants  of  the  brotherhood ;  the  simplicity  of  their  Chris- 


ACTS. CHAP.    III.  27 

tian  fellowship  and  mutual  love ;  their  worship  and  praise 
with  overflowing  soul,  and  the  good  impression  which  their 
manifest  spirit  made  upon  the  people. 

The  Lord  added  to  the  church  every  day — not  those  who 
should  be  saved  at  some  future  time,  but  the  saved  ones — 
those  who  received  the  oftered  salvation  of  the  gospel  and 
were  thereby  saved  from  their  sins.  The  Greek  Avord  is 
nothing  but  the  participle — the  saved  ones — implying  their 
actual  reception  of  this  gospel  salvation. 


3i«<0 


CHAPTER  III. 

The  pivotal  point  of  this  chapter  is  the  healing  of  a  man 
lame  from  birth.  Being  wrought  very  publicly  in  front  of 
the  temple,  it  attracted  a  crowd,  to  whom  Peter  preached 
Jesus  Christ  and  repentance  for  salvation  ;  enforcing  his  ap- 
peal by  reference  to  the  doctrine  of  the  old  Hebrew  prophets. 

1.  Now  Peter  and  John  went  up  together  into  the  temple  at 
the  hour  of  prayer,  being  the  ninth  hour. 

We  may  notice  that  John  is  associated  with  Peter,  appar- 
ently for  sympathy,  counsel  and  mutual  helpfulness,  yet 
Peter  is  always  the  speaker.  Never  a  word  is  reported 
from  John. 

The  ninth  hour — (three  P.  M.)  was  the  time  of  the  eve- 
ning sacrifice,  at  which  many  resorted  to  the  temple  for 
their  personal  and  in  a  sense  private  devotions. 

At  this  stage  of  the  Christian  history,  the  apostles  and 
their  converts  seem  to  have  been  frequently  at  the  temple 
(2 :  46) — the  scribes  and  Pharisees  not  forbidding,  or  per- 
haps not  being  well  able  to  prevent  it.  It  was  the  common 
privilege  of  devout  Jews,  and  Christian  converts  had  not 
forfeited  these  privileges. 

2.  And  a  certain  man  lame  from  his  mothei"'s  womb  was  car- 
ried, whom  they  laid  daily  at  the  gate  of  the  temple  which  is 
called  Beautiful,  to  ask  alms  of  them  that  entered  into  the  tem- 
ple ; 

3.  Who  seeing  Peter  and  John  about  to  go  into  the  temple 
asked  an  alms. 

4.  And  Peter,  fastening  his  eyes  upon  him  with  John,  said, 
Look  on  us. 


28  ACTS. CHAP.   III. 

5.  And  he  gave  heed  unto  them,  expecting  to  receive  something 
of  them. 

6.  Tlicn  Peter  said,  Silver  and  gold  have  I  none;  but  such  as  I 
have  give  I  thee:  In  the  name  of  Jesus  Christ  of  Nazareth  rise 
up  and  Avalk. 

7.  And  he  took  him  by  the  right  hand,  and  lifted  him  up  :  and 
immediately  his  feet  and  ankle  bones  received  strength. 

8.  And  he  leaping  up  stood,  and  Avalked,  and  entered  with  them 
into  the  temple,  walking,  and  leaping,  and  praising  God. 

9.  And  all  the  people  saw  him  walking  and  praising  God: 

10.  And  they  knew  that  it  Avas  he  which  sat  for  alms  at  the 
Beautiful  gate  of  the  temple :  and  they  were  filled  with  wonder 
and  amazement  at  that  which  had  happened  unto  him. 

11.  And  as  the  lame  man  which  was  healed  held  Peter  and 
John,  all  the  people  ran  together  unto  them  in  the  porch  that  is 
called  Solomon's,  greatly  wondering. 

Every  circumstance  favored  general  notoriety  and  the  best 
moral  impres.sion  upon  the  people.  This  lame  man  must 
have  been  well  known  to  hundreds,  perhaps  thousands  of 
people  who  frequented  the  temple.  The  miracle  was 
wrought  in  the  presence  of  many ;  yet  many  more  Avere 
drawn  to  the  case  by  his  exuberant  joy  in  his  restoration,  by 
his  following  Peter  and  John,  by  his  "  walking,  leaping  and 
praising  God"  as  if  he  could  not  repress  his  emotions  under 
this  strange  experience  of  powers  unknown  before.  All 
these  circumstances  combined  to  give  Peter  an  occasion  for 
another  sermon  to  the  gathered  hundreds  or  thousands. 

12.  And  when  Peter  saw  it,  he  answered  unto  the  people,  Te 
men  of  Israel,  why  m.arvel  ye  at  this  ?  or  why  look  ye  so  earnestly 
on  us,  as  though  b}"^  our  own  power  or  holiness  we  had  made  this 
man  to  walk? 

13.  The  God  of  Abraham,  and  of  Isaac,  and  of  Jacob,  the  God 
of  our  fathers,  hath  glorified  his  Son- Jesus;  whom  ye  delivered 
up,  and  denied  him  in  the  pi-esence  of  Pilate,  when  he  Avas  deter- 
mined to  let  him  go. 

14.  But  ye  denied  the  Holy  One  and  the  Just,  and  desired  a 
murderer  to  be  granted  unto  you  ; 

J  5.  And  killed  the  Prince  of  life,  whom  God  hath  raised  from 
the  dead  ;  whereof  we  are  witnesses. 

16.  And  his  name  througii  faith  in  his  name  hath  made  this 
man  strong,  wliom  ye  see  and  know  :  yea,  the  ftiith  which  is  by 
him  hath  given  him  this  perfect  soundness  in  the  presence  of  you 
all. 

"Answered  unto  the  people"— not  in  reply  to  formal 
questions,  but  in  response  to  a  well  understood  public  feel- 
ing.  Why  marvel  ye  at  such  a  healing  as  this?     Es- 


ACTS. — CHAP.     III.  29 

pecially,  why  fix  your  gaze  on  us,  apostles,  as  though  we 
had  made  this  man  walk  by  virtue  of  our  own  extraordi- 
nary power  or  piety  ?  As  for  ourselves,  we  utterly  disclaim 
the  power  or  the  piety  for  such  a  result.  But  we  will  ex- 
plain the  case. 

It  indicated  Peter's  profound  wisdom  to  put  in  the  fore- 
ground of  his  reply,  these  words: — "  The  God  of  Abraham 
and  of  Isaac  and  of  Jacob, — the  God  of  our  fathers  " — for 
he  is  speaking  to  Jews  who  held  these  names  in  the  highest 

honor. This  God  of  our  honored  fathers  hath  raised  to 

highest  glory  his  incarnated  Son  Jesus,  the  same  whom  ye 
delivered  up  to  the  Roman  power,  demanding  his  death. 
Peter  fixes  upon  their  persistent  and  virulent  refusal  to  let 
Pilate  release  Jesus  under  the  custom  of  having  some  one 
state  prisoner  released  at  this  festival.  They  demanded 
that  the  murderer,  Barabbas,  should  have  this  release,  and 
denied  it  to  Jesus,  though  Pilate  was  really  in  earnest  to  re- 
lease him.  These  circumstances  revealed  the  intense  and 
appalling  malignity  of  their  hatred  toward  Jesus. 

"Killed  the  Prince  of  Life"  points  their  crime  with  the 
pungency  of  a  telling  antithesis  : — Ye  took  life  away  from 
the  Great  Author  and  Giver  of  all  life — from  Him  who 
came  into  this  world  as  not  only  the  Way  and  the  Truth, 
but  the  Life.  The  original  [archegos]  is  the  same  word 
which  occurs  in  5:  31,  below  ;  and  also  in  Heb.  2:  10  and 
12:  2 — but  translated  variously,  "  Prince,"  "Captain" — i.  e., 
of  our  salvation;  "Author" — i.  e.,  of  our  faith.  In  the 
present  case  it  describes  him  as  the  Giver,  not  of  all  natural 
life  only,  but  of  all  the  better,  nobler  life  of  human  souls 

unto  salvation. But  though  ye  killed  him,  God  at  once 

raised  him  from  the  dead,  and  into  a  far  higher  power  and 

glory  than  he  had  before. Of  this  resurrection,  we  are 

this  day  before  you  as  witnesses. 

If  any  ask  how  this  miracle  of  healing  was  wrought,  this  is 
our  answer : — The  name  of  this  risen  Jesus,  manifested  in 
and  through  faith  in  his  name,  has  wrought  it,  even  giving 
him  this  perfect  soundness  which  is  manifest  before  your 
very  eyes.  All  is  due  to  the  risen  glorified  Jesus  whom  ye 
murdered  on  the  cross ! 

17.  And  now,  brethren,  I  wot  that  through  ignorance  ye  did  it, 
as  did  also  your  rulers. 

18.  But  those  things,  which  God  before  had  showed  by  the 
mouth  of  all  his  prophets,  that  Christ  should  suffer,  he  hath  so 
fulfilled. 


30  ACTS. — CHAP.  III. 

The  nice  point  of  interpretation  here  is  to  determine  how 
fiir  Peter  meant  to  palliate  their  guilt  on  the  score  of  igno- 
rance. How  much  ignorance  does  he  concede  to  them,  and 
how  much  or  little  guilt  does  this  ignorance  itself  (such  as 
it  was)  involve  ? 

We  may  answer,  They  did  not  know  that  Jesus  of  Naza- 
reth was  their  nation's  promised  Messiah — the  real  Prince 
of  Life — though  they  might  have  known  it  if  they  had  been 
candid,  honest,  docile,  frankly  accepting  the  testimony  which 
lay  within  their  reach.  Their  ignorance,  though  deep,  was 
yet  in  a  vital  sense  guilty,  but  it  did  to  a  certain  extent  pal- 
liate their  crime.  So  Jesus  himself  assumed  in  his  prayer 
on  the  cross:  "Father,  forgive  them,  for  they  know  not 
what  they  do "  (Luke  23 :  34)  ;  and  Paul  recognizes  this 
palliation  as  to  himself  (1  Tim.  1:   13) — "  Obtaining  mercy 

because  I  did  it  ignorantly  in  unbelief." Peter's  tone  in 

these  verses  is  conciliatory.  The  word  "  brethren"  indicates 
this,  as  does  the  allusion  to  their  ignorance,  and  perhaps  also 
the  reference  to  the  divine  purpose  in  j)ermitting  the  death 
of  his  Son  in  accordance  with  foregoing  prophecies.  That 
God  had  great  and  most  precious  ends  to  answer  by  this 
death  of  his  Son  did  not  itself  make  their  deed  the  less 
guilty,  but  it  did  suggest  the  hope  of  forgiveness.  It  bore 
within  itself  the  blessed  possibilities  of  pardon,  and  therefore 
naturally  introduced  his  next  thought — a  call  to  repentance. 

19.  Repent  ye  therefore,  and  be  converted,  that  your  sins  may 
be  blotted  out,  when  the  times  of  refreshing  shall  come  from  the 
presence  of  the  Lord; 

20.  And  he  shall  send  Jesus  Christ,  which  before  was  preached, 
unto  you : 

21.  Whom  the  heaven  must  receive  until  the  times  of  restitu- 
tion of  all  things,  which  God  hath  spoken  by  the  mouth  of  all  his 
holy  prophets  since  the  world  began. 

For  both  the  reasons  just  previously  assigned,  viz.,  that 
their  sin  had  some  palliation  in  their  ignorance ;  and  that 
God's  permission  of  the  death  of  Jesus,  had  ends  of  mercy 
in  view — Peter  now  exhorts  them  earnestly  to  repent,  for 

there  is  hope  of  mercy  for  them  if  they  will. Repent 

and  turn  (Ijetter  than  "  be  converted,"  for  the  A^erb  is  in 
form  transitive,  not  passive) — imploring  them  to  act  rather 

than  to  be  acted  upon. "  That  your  sins  may  be  blotted 

out" — supposes  them  to  be  on  record,  but  that  this  record  is 

effaced,    Aviped   out,    in    case  of  their  forgiveness. The 

word  "  when,"  in  the  clause — "  When  the  times  of  refresh- 


ACTS. — CHAP.  III.  31 

ing  shall  come  "  is  not  only  wrong  in  sense,  but  particularly 
infelicitous,  because  it  postpones  to  a  remote  and  unknoAvn 
future  the  time  of  their  f')rgiveness.  Nothing  could  be  fur- 
ther from  Peter's  thought  than  the  idea  that  their  forgive- 
ness must  wait  till  those  "  times  of  refreshing"  should  come, 

and  the  Lord  should  send  Jesus  again  from  heaven. The 

translation  should  be — In  order  that  times  of  refreshing  might 
come  to  their  souls — i.  e.,  that  they  might  receive  the  bless- 
ings expressed  in  this  phrase — "times  of  refreshing;"  that 

these  times  might  come   to  their  souls  personally. The 

Greek  word  for  "  refreshing  "  suggests  primarily  either  taking 
breath  after  exhaustion,  or  the  grateful  sense  of  coolness 
and  invigoration  after  being  overheated.  Here  it  may  refer 
either  to  the  present  joy  of  the  young  convert  under  the 
manifested  presence  and  favor  of  the  Lord,  or  to  the  blessed 
times  Avhen  such  joy  shall  be  the  universal  experience  of 
God's  people — these  times,  though  remote,  being  notwithstand- 
ing a  very  fit  and  strong  motive  for  repentance.  This  latter 
sense  is  favored  by  the  close  connection  of  the  coming  of 

these  "  times"  with  the  Lord's  "sending  Jesus  Christ." 

The  textual  reading  which  is  translated  "before  preached," 
is  superseded,  on  high  authority,  by  a  verb  meaning — before 
appointed. 

"Whom  heaven"  [not  "the  heavens"]  "must  receive" 
(i.  e.,  must  under  the  necessity  created  by  the  divine  plan) 
— until  the  great  redemptive  work  to  be  wrought  for  our 
race  shall  have  been  achieved  under  the  gospel  dispen- 
sation. So  long  Jesus  must  needs  remain  in  heaven,  wield- 
ing "  all  power  in  heaven  and  in  earth"  (Matt.  28:  18)  for 

the  accomplishment  of  these  great  results. The  Greek 

word  for  "restitution"  is  kindred  with  the  verb  used  in  the 
disciple's  question  (Acts  1:  6);  "Wilt  thou  at  this  time 
restore  acjain  the  kingdom  to  Israel?  " In  tliis  word  "  res- 
titution," however,  the  carnal,  worldly  element  is  far  less 
prominent  than  in  that  earlier  question  about  the  kingdom 
promised  (supposably)  to  Israel.  Here  Peter's  thought  runs 
along  the  line  of  the  ancient  prophecies  of  Zion's  prosperity 
and  of  the  Redeemer's  ti'iumphs  as  given  in  all  the  old 
prophets  from  earliest  times.  He  certainly  supposes  that 
Jesus  will  not  come  again  from  heaven  in  visible  person  till 
those  glorious  prophecies  of  the  world's  redemption  and  con- 
version to  his  scepter  shall  have  been  accomplished. 

Some  interpreters  make  great  account  of  this  passage  as 
proving  that  Peter  thought  of  these  times  of  refreshing  and 


32  ACTS. — CHAP.    III. 

Christ's  personal  coming  with  these  "times  of  restitution," 
as  being  then  very  near  at  hand.  Yet  Peter  does  not  say 
they  are  near — does  not  even  say  any  thing  that  implies  or 
assumes  it.  On  the  contrary,  he  certainly  declares  that  all 
the  great  achievements  of  the  world's  Messiah,  foretold  by 
the  prophets,  must  be  wrought  first;  i.  e.,  while  yet  Heaven 
retains  Jesus  on  his  mediatorial  thi'one,  energizing  all  the 
agencies  of  his  gospel  kingdom  for  the  world's  conversion. 

In  respect  to  the  pertinence  and  force  of  these  considera- 
tions as  motives  to  persuade  Peter's  hearers  to  repent,  all  is 
plain.  The  kingdom  of  Jesus  is  a  great  fact.  He  is  exalted 
at  God's  right  hand  in  all  power ;  he  has  the  blessing  of 
gospel  refreshings  for  all  penitent  souls;  he  sees  sublinie 
victories  over  the  nations  of  the  wide  world  in  God's  pre- 
dicted plan  and  in  certain  progress  toward  accomplishment ; 
— therefore,  bow  ye  to  his  scepter;  become  Avilling  subjects 
of  his  kingdom ;  open  your  souls  to  the  joyous  reception  of 
these  gifts  of  God's  everlasting  mercy  to  our  race. 

Yet  another  perversion  of  this  passage  would  fain  force 
these  words — "times  of  restitution" — to  teach  the  doctrine 
of  the  ultimate  restoration  of  all  moral  beings  to  holiness. 

It  is  a  sufficient  refutation  of  this  forced  perversion  that 

Peter  limits  this  restitution  to  precisely  the  things  predicted 
by  all  the  old  prophets.  But  they  never  taught  the  final 
restoration  of  lost  souls. 

The  importance  of  this  passage  (made  doubly  important 
by  its  manifold  misconstructions) — will  justify  me  in  quoting 
here  a  few  well  put  words  from  H.  B.  Hackett — (commen- 
tary on  this  passage.) 

"Nearly  all  critics  understand  this  passage  (v.  20)  as  re- 
ferring to  the  return  of  Christ  at  the  end  of  the  world. 
The  similarity  of  the  language  to  that  of  other  passages 
which  announce  that  event  demands  this  interpretation. 
The  apostle  enforces  his  exhortation  to  repent  by  an  appeal 
to  the  final  coming  of  Christ,  not  because  he  would  repre- 
sent it  as  near  in  point  of  time,  but  because  that  event  was 
always  near  to  the  feelings  and  consciousness  of  the  first  be- 
lievers. It  was  the  great  consummation  on  which  the 
strongest  desires  of  their  souls  were  fixed,  to  which  their 
thoughts  and  hopes  were  habitually  turned.  They  lived  in 
expectation  of  it;  they  labored  to  be  prepared  for  it;  in 
the  expressive  language  of  Peter,  they  were  constantly 
'  lookinr/  for  and  hastening  unto  it.'" 

The  following  passages  are  cited  to  illustrate  the  moral  use 


ACTS. — CHAP.    III.  33 

made  of  the  Lord's  final  coining  to  warn  sinners  unto  re- 
pentance;—( Acts  30,  31—1  Tim.  6:  13—2  Tim.  4:  8—2 
Peter  3:  11) — upon  which  he  proceeds  to  say: — "Some 
have  ascribed  the  frequency  of  such  passages  to  a  definite 
expectation  on  the  part  of  the  apostles  that  the  personal 
advent  of  Christ  was  nigh  at  hand  ;  but  such  a  view  is  not 
only  unnecessary,  in  order  to  account  for  such  references  to 
'  the  day  of  the  Lord,'  but  is  at  variance  with  2  Thess.  2: 
2.  Paul  there  declares  that  this  expectation  was  unfounded, 
and  that  he  himself  neither  held  nor  taught  it.  But  while 
he  corrects  the  mistake  of  those  Thessalonian  brethren  as  to 
the  very  near  I'eturn  of  the  Lord,  neither  he  nor  any  other 
inspired  writer  has  informed  us  how  remote  that  event  may 
be,  or  when  it  will  take  place.  This  point  remains  not  re- 
vealed ;  the  New  Testament  leaves  it  in  a  state  of  un- 
certainty." 

22.  For  Moses  truly  said  unto  the  fathers,  A  prophet  shall  the 
Lord  your  God  raise  up  unto  you  of  your  brethren,  like  unto  me ; 
him  shall  ye  hear  in  all  things  whatsoever  he  shall  say  unto 
you. 

23.  And  it  shall  come  to  pass,  that  every  soul,  which  will  not 
hear  that  prophet,  shall  be  destroyed  from  among  the  people. 

24.  Yea,  and  all  the  prophets  from  Samuel  and  those  that  fol- 
low after,  as  many  as  have  sj^oken,  have  likewise  foretold  of 
these  days. 

25.  Ye  are  the  children  of  the  prophets,  and  of  the  covenant 
which  God  made  with  our  fothers,  saying  unto  Abraham,  And  in 
thy  seed  shall  all  the  kindreds  of  the  earth  be  blessed. 

26.  Unto  you  first  God,  having  raised  up  his  Son  Jesus,  sent 
him  to  bless  you,  in  turning  away  every  one  of  you  from  his 
iniquities. 

The  passage  from  Moses  is  in  Deut.  18:15,  18,  19, — a 
prophecy  concerning  the  Messiah  as  in  some  salient  points 
a  second  Moses,  through  whom  God  spake  to  men  with  su- 
preme authority. 

The  reference  to  Samuel  we  may  suppose  is  due,  not  so 
much  to  any  prophecies  spoken  by  him  personally  as  to  his 
being  the  father  and  founder  of  the  great  school  of  prophets 
in  which  a  succession  of  them  were  trained  for  Israel. 

In  V.  25,  the  turn  given  by  Peter  is  tenderly  conciliating 
and  persuasive.  The  people  addressed  were  the  children  of 
those  old  prophets  and  heirs  of  that  precious  covenant  first 
made  with  Abraham,  which  enured  to  all  his  seed — if  so 
they  would. And  now,  having  raised  up  his  Son  Jesus, 


34  ACTS. — CHAP.    IV. 

God  tenderly  gave  them  the  first  offers  of  his  mercy,  send- 
ing Jesus  (so  to  speak)  in  the  person  of  his  apostles  to  bear 
his  own  message  through  their  lips,  in  order  to  bless  them 
in  turning  them  individually  from  their  iniquities.  It  was 
not  in  their  national  but  in  their  individual  capacity  that 
this  fresh  salvation  through  a  crucified  Redeemer  was  to  be 
appropriated  and  realized. 


CHAPTER    IV. 

This  is  the  sequel  of  the  chapter  preceding,  showing  how 
Peter  and  John  were  arrested  in  the  midst  of  his  discourse 
and  thrown  into  prison  (vs.  1-4)  ;  were  brought  before  the 
Sanhedrim  and  questioned  by  what  power  they  had  Avrought 
the  healing  of  the  lame  man  (vs.  5-8)  ;  how  they  answered 
(vs.  8-10)  ;  and  preached  Jesus  as  the  headstone  of  the 
corner  in  whom  only  could  there  be  salvation  (vs.  11,  12)  ; 
how  the  council  w^ere  confounded  (vs.  13,  14)  ;  and  after  pri- 
vate consultation,  concluded  to  forbid  them  to  preach  Jesus 
any  more  (vs.  15-18);  how  the  two  apostles  replied  (vs. 
19,  20);  and  were  further  threatened,  and  then  dismissed 
(vs.  21,  22) ;  their  report  to  their  Christian  brethren 
and  the  prayer  then  offered  (vs.  23-30)  :  the  new  baptism 
of  the  Spirit  and  another  sketch  of  the  Christian  life  of  the 
brotherhood  (vs.  31-37). 

1.  And  as  they  spake  unto  the  people,  the  priests,  and  the  cap- 
tain of  the  temple,  and  the  Sadducees,  came  upon  them, 

2.  Being  grieved  that  they  taught  the  people,  and  preached 
through  Jesus  the  resurrection  from  the  dead. 

3.  And  they  laid  hands  on  them,  and  put  them  in  hold  until 
the  next  day  :  for  it  was  now  eventide. 

4.  Howbeit  many  of  them  -which  heard  the  word  believed  ;  and 
the  number  of  the  men  was  about  five  thousand. 

While  they  were  yet  speaking,  this  rude  and  violent  ar- 
rest is  made — the  party  making  it  being  the  pi-iests  then  on 
duty  at  the  temple ;  their  commanding  officer  and  certain 
leading  Sadducees.  Noticeably  the  latter  apyjear  but  rarely 
during  the  gospel  history,  as  in  active  hostility  against 
Jesus;  but  after  his  ascension,  they  become  much  more 
prominent — obviously  for  the  reason  that  the  apostles  con- 


ACTS. — CHAP.    IV.  35 

tinually  put  forward  the  fact  of  Christ's  resurrection — a 
standing  offense  and  annoyance  to  the  Sadducees.  In  al- 
most every  point  the  Sadducee  differed  from  the  Pharisee  ; — 
in  some,  to  the  extent  of  contrast.  His  fraternity  were  at 
once  a  religions  sect  and  a  political  party.  Less  numerous 
than  the  Pharisees,  they  had  more  wealth;  and,  apart  from 
religious  considerations,  more  social  position — which  served 
in  a  measure  to  bring  up  their  influence  more  nearly  to  a 
level  with  that  of  the  Pharisees.  They  Avere  fully  repre- 
sented in  the  Sanhedrim.  Religiously,  they  were  lax  in 
doctrine ;  made  small  account  of  the  traditions  and  even  of 
the  Mosaic  law ;  were  materialists,  denying  the  resurrec- 
tion and  even  the  existence  of  either  angel  or  spirit.  It 
was  on  these  latter  points  that  their  principles  brought 
them  into  sharp  antagonism  with  the  Christian  community. 
In  V.  4  the  historian  interposes  the  remark  that  this  ser- 
mon, thus  rudely  broken  off",  had  been  of  great  power,  swell- 
ing the  number  of  converts  to  five  thousand. 

5.  And  it  came  to  pass  on  the  morrow,  that  their  rulers,  and 
elders,  and  scribes, 

6.  And  Annas  the  high  priest,  and  Caiaphas,  and  John,  and 
Alexander,  and  as  many  as  were  of  the  kindred  of  the  high 
priest,  were  gathered  together  at  Jerusalem. 

7.  And  when  they  had  set  them  in  the  midst,  they  asked.  By 
what  power,  or  by  what  name,  have  ye  done  this  ? 

Here  is  a  full  meeting  of  the  great  Jewish  Council,  the  high 
priest  presiding,  with  a  strong  representation  of  his  relatives 
and  personal  friends.  Placing  these  two  humble  Galileans 
in  the  midst  of  their  august  assembly  as  if  hoping  to  overawe 
and  oppress  them  with  the  weight  of  their  dignity,  they  de- 
manded by  what  power,  or  in  what  name,  they  had  wrought 
the  healing  of  the  man  lame  from  his  birth  ? The  alter- 
native— "By  what  name?"  signified — If  not  by  your  own 
power,  then  by  whose  f  Was  it  done  by  your  own  personal 
power,  or  by  the  power  of  some  one  else?  They  had  prob- 
ably heard  some  intimation  of  "  another  name,"  bearing 
upon  the  case. 

8.  Then  Peter,  filled  with  the  Holy  Ghost,  said  unto  them,  Ye 
rulers  of  the  people  and  elders  of  Israel, 

9.  If  we  this  day  be  examined  of  the  good  deed  done  to  the 
impotent  man,  by  what  means  he  is  made  whole  : 

10.  Be  it  known  unto  you  all,  and  to  all  the  people  of  Israel, 
that  by  the  name  of  Jesus  Christ  of  Nazareth,  -whom  ye  cruci- 


36  ACTS. — CHAP.    IV. 

fied,  whom  God  raised  from  the  dead,  even  by  him  doth  this  man 
stand  here  before  you  whole. 

The  words — "  filled  with  the  Holy  Ghost" — imply  a  spe- 
cial efi'usion  of  the  Spirit  to  meet  this  occasion,  in  fulfill- 
ment of  Christ's  repeated  promise  that  when  brought  before 
magistrates  and  councils  they  need  fear  nothing ;  need  not 
even  premeditate  their  defense — for  it  should  be  given  them 

in   that  hour  by  the  Holy  Ghost  (Matt.   10:  17-20). 

Peter  has  his  answer  ready  and  makes  his  great  points 
very  emphatic — We  have  but  one  answer: — the  name  of 
Jesus  Christ  of  Nazareth — the  same  man  whom  ye  crucified, 
and  whom  God  has  raised  from  the  dead.  It  is  the  power 
of  his  name  which  has  brought  this  long-time  powerless  man 
here  before  you,  made  whole.  You  have  the  evidence  of 
his  divine  power  here  before  your  eyes — God's  own  Avitness 
to  his  resurrection,  and  also  to  his  being  exalted  to  supreme 
dominion  in  the  heavens. — Know  ye  this,  and  let  all  Israel 
know  ! 

11.  This  is  the  stone  which  was  set  at  nought  of  you  builders, 
which  is  become  the  head  of  the  corner. 

12.  Neither  is  there  salvation  in  any  other :  for  there  is  none 
other  name  under  heaven  given  among  men,  whereby  we  must 
be  saved. 

This  allusion  to  the  prophecy  about  the  "corner-stone" 
(Ps.  118:  22)  seems  to  be  made  here  in  this  very  brief 
way  because  they  were  supposed  to  be  familiar  with  it. 
Perhaps  Peter  assumed  that  they  must  remember  to  have 
heard  it  more  than  once  from  the  lips  of  Jesus  himself,  as 
in  I.uke  20  :  17  and  Matt.  21  :  42. — No  prophecy  could 
well  be  more  pertinent  and  forcible  for  the  present  case  than 
this.  Taken  from  a  psalm  composed  probably  for  the  great 
corner-stone  laying  of  the  second  temple,  built  under  Zerub- 
babel,  it  had  a  natural  bearing  upon  the  nation's  Messiah, 
on  the  principle  that  the  old  temple — the  visible  abode  of 
the  divine  glory — foreshadowed  the  temple  of  Christ's  body 
in  which  this  divine  glory  became  chrystallized  in  a  far 
more  real  sense. — The  builders  rejected  this  chief  corner- 
stone ;  but  God  honored  and  glorified  it  as  the  real  founda- 
tion of  the  whole  august  spiritual  temple. — This  line  of  im- 
agery appears  with  slight  modifications  in  several  passages 
in  the  epistles  (e.  g.,  Rom.  9:  33  and  Eph.  2:  20  and  1 
Peter  2 :  6,  7). 

This  was  the  fit  time  and  place  to  say  (v.  12)  that  this 


ACTS. — CHAP.    IV.  37 

Jesus  is  the  only  Savior  for  lost  men.  There  is  salvation 
in  no  other. — In  the  clause — ''must  be  saved" — the  Greek 
word  (dei)  implies  an  absolute  necessity — here  in  the  sj^ecial 
sense  of  a  necessity  made  absolute  by  the  sovereign  appoint- 
ment of  God,  who  had  approved  this  one  Savior  and  never 
any  other  ;  so  that  sinners  absolutely  must  be  saved  by  this 
or  by  none. 

13.  Now  when  they  saw  the  boldness  of  Peter  and  John,  and 
perceived  that  they  were  unlearned  and  ignorant  men,  they  mar- 
veled; and  they  took  knowledge  of  thein,  that  they  had  been 
with  Jesus. 

14.  And  beholding  the  man  which  was  healed  standing  with  them, 
they  could  say  nothing  against  it. 

The  cool  self-possession  and  the  fearlessness  of  these  men 
amazed  them.  Did  they  remember  how  Peter  quailed  be- 
fore them  when  Jesus  was  first  put  on  trial  in  their  court  ? 
This  Peter  is  now  entirely  another  man  in  his  spirit;  as 
marked  for  boldness  as  then  for  timidity — of  which  the  only 
explanation  is  that  now  he  is  "filled  with  the  Holy  Ghost." 
— "Unlearned"  would  be  better  read  unlettered — not  men 
of  books — not  of  the  educated  class. — The  word  "  ignorant" 
misleads  the  English  reader  if  he  takes  it  in  its  usual  sense 
— men  of  little  knowledge.  It  means  only  men  from  the 
common  walks  of  life :  average  men  ;  men  not  belonging  to 
the  educated  circle. — Observing  these  traits  of  their  educa- 
tional character,  they  were  the  more  surprised  at  the  force 
of  Peter's  words  and  the  power  of  his  logic.  Observing 
them  more  closely,  they  remembered  to  have  seen  them  with 
Jesus  during  his  life  and  ministry.  Coupling  with  all  these 
points  the  presence  of  this  healed  ci-ipple,  mightily  indorsing 
their  credentials  as  men  owned  and  sent  of  God,  they  had 
not  another  word  to  say. 

15.  But  when  they  had  commanded  them  to  go  aside  out  of 
the  council,  they  conferred  among  themselves, 

16.  Saying,  What  shall  we  do  to  these  men  ?  for  that  indeed  a 
notable  miracle  hath  been  done  by  them  is  manifest  to  all  them 
that  dwell  in  Jerusalem  ;  and  we  can  not  deny  it. 

17.  But  that  it  spread  no  further  among  the  people,  let  us 
straitly  threaten  them,  that  they  speak  henceforth  to  no  man  in 
this  name. 

18.  And  they  called  them,  and  commanded  them  not  to  speak 
at  all  nor  teach  in  the  name  of  Jesus. 

In  this  private  considtation  they  had  to  deal  with  the  fact 
that  this  miracle  was  too  well  known  to  be  ia;nored  or  dis- 


88  ACTS. — CHAP.    IV. 

regarded,  and  too  well  certified  to  be  denied.  What,  then, 
could  they  do  save  to  stop  the  apostles  preaching — if  their 
authority  would  avail  to  stop  it. — So  they  call  them  back 
and  solemnly  command  them  to  cease  from  speaking  at  all 

or  teaching  in  the  name  of  Jesus. Notice  that  (iu  v.  17) 

the  thing  they  would  fain  stop  from  spreading  further  among 
the  people  was  not  so  much  the  lame  of  the  miracle  as  the 
new  doctrine  which  the  miracle,  with  the  preaching,  served 
to  sustain. 

19.  But  Peter  and  John  answered  and  said  unto  them, 
Whether  it  be  right  in  the  sight  of  God  to  hearken  unto  you 
more  than  unto  God,  judge  ye. 

20.  For  we  can  not  but  speak  the  things  which  we  have  seen 
and  heard. 

This  reply  is  simply  perfect,  lacking  no  possible  element 
of  pertinence,  pungency,  force.  With  most  admirable  skill  it 
throws  the  great  question  back  upon  their  own  moral  sense. — 
Judge  ye  whether  we  ought  to  hearken  unto  you  more  than 
to  God — which  means  virtually — to  you  and  not  to  God  ;  to 
you  when  your  commands  upon  us  conflict  with  God's.  Nor 
does  even  this  measure  the  full  moral  force  of  this  terse  ap- 
peal. The  apostles  carry  up  the  decision  upon  what  is  right, 
from  their  tribunal  to  God's — whether  it  be  right  in  the  view 
of  God — right  as  weighed  before  him  and  by  him — to  obey 
you  more  than  God; — on  this  point  what  think  ye?  What 
do  ye  honestly  believe  to  be  right  in  God's  view  of  the  case? 
For,  as  for  ourselves,  we  can  not  possibly  do  otherwise  than  to 
speak  out  what  we  have  seen  and  heard. — There  you  have  our 
decision,  you  know  what  we  shall  do  ! — You  will  see  that  the 
question  is,  not  what  may  seem  right  in  your  notion  of  the 
matter ;  but  what  is  right  in  the  sight  of  God.  It  is  of 
small  concern  to  us  to  stand  right  before  men — before  even 
magistrates  and  councils ; — but  to  be  right  before  God  is  our 
supreme  concern.  Judge  ye  whether  this  be  not  in  itself 
supremely  right! — Thus,  Avith  the  grandest  moral  sublimity, 
they  appeal  the  Avhole  case  from  the  human  tribunal  to  the 
divine. — Viewed  in  its  moral  a.^^pects,  these  two  humble  Gali- 
leans move  with  the  tread  of  giants!  Their  words,  morally 
weighed,  have  the  force  of  thunderbolts  !  Neither  the  wily 
sophistry  nor  the  self-assumed  dignity  of  priest  or  of  Sad- 
ducee  can  stand  at  all  before  them. 

21.  So  when  they  had  further  threatened  them,  they  let  them 
go,  finding  nothing  how  they  might  punish  them,  because  of  the 
people:  for  all  men  glorified  God  for  that  which  was  done. 


ACTS. — CHAP.   IV.  39 

22.  For  the  man  was  above  forty  years  old  on  whom  this  miracle 
of  healing  was  showed. 

Apparently  this  Court  would  have  punished  them,  despite 
of  their  innocence  and  even  against  their  own  moral  convic- 
tions, if  only  they  had  dared ;  but  there  was  a  public  senti- 
ment which  even  they  could  not  despise  or  disregard.  It 
was  not  wise  for  them  to  outrage  this  pu«blic  sentiment  (as 
they  must  have  done)  by  inflicting  punishment  for  working 
this  miracle  of  healing,  or  even  for  declaring  that  they  had 
done  it  in  the  name  and  by  the  power  of  the  risen  Jesus  of 

Nazareth. The  fact  that  the  man  was  more  than  forty 

years  of  age  had  made  his  healing  both  certainly  miraculous 
and  also  entirely  indisputable. 

23.  And  being  let  go,  they  went  to  their  own  company,  and 
reported  all  that  the  chief  priests  and  elders  had  said  unto  them. 

24.  And  when  they  heard  that,  they  lifted  up  their  voice  to  God 
with  one  accord,  and  said,  Lord,  thou  art  God,  which  hast 
made   heaven,   and  earth,  and  the  sea,  and  all  that  in    them  is: 

25.  Who  by  the  mouth  of  thy  servant  David  hast  said,  Why  did 
the  heathen  rage,  and  the  people  imagine  vain  things  ? 

26.  The  kings  of  the  earth  stood  up,  and  the  rulers  were  ga- 
thered together  against  the  Lord,  and  against  his  Christ. 

27.  For  of  a  truth  against  thy  holy  child  Jesus,  Avhom  thou 
hast  anointed,  both  Herod,  and  Pontius  Pilate,  with  the  Gentiles, 
and  the  people  of  Israel,  were  gathered  together. 

28.  For  to  do  whatsoever  thy  hand  and  thy  counsel  determined 
before  to  be  done. 

29.  And  now,  Lord,  behold  their  threatenings  :  and  grant  unto 
thy  servants,  that  with  all  boldness  they  may  speak  thy  word, 

30.  By  stretching  forth  thine  hand  to  heal;  and  that  signs  and 
wonders  may  be  done  by  the  name  of  thy  holy  child  Jesus. 

The  case  being  reported  to  the  whole  fraternity  moves 
them  mightily  to  prayer.     Whither  should  men  go  under 

such  pressure,  but  to  God  ? Under  these  circumstances  it 

was  beautifully  pertinent  to  address  God  as  the  Lord  Jehovah, 
the  very  God  who  built  the  heavens  and  the  earth  and  who 

must  therefore  wield  all  power  throughout  the  universe. 

The  case  suggested  that  prophecy  of  David  (Psalms  2:1) 
which,  rebukes  the  puny  rage  and  the  vain  resistance  of 
human  kings  and  rulers  against  God's  own  anointed  One, 
exalted  to  be  King  and  Lord  of  all.  They  find  the  points 
made  in  that  prophecy  most  wonderfully  fulfilled  in  the  con- 
federation of  Roman  governors  with  both  Gentiles  and  Jews 
against  God's  Holy  Child  Jesus,  purposing  to  take  advantage 


40  ACTS. — CHAP,    IV. 

of  his  incarnation  in  human  flesh,  not  to  say,  cf  the  tempo- 
rary weakness  of  human  childhood. In  v.  27,  applying 

that  prophecy  to  these  recent  facts,  the  older  manuscript 
authorities  introduce  the  words — "  in  this  city:" — For  of  a 
truth  in   this  very  city — against  thy   holy    child  Jesus  has 

this  organized  confederation  been  made,  etc. But  they 

only  accomplished  God's  sovereign  counsel,  bringing  about 
the  result  of  his  ^crificial  death  and  of  his  consequent  exal- 
tation to  the  throne  of  the  universe,  clothed  with  infinite  re- 
sources of  power  to  crush  every  foe  as  well  as  to  save  all  pen- 
itent believing  souls  unto  eternal  salvation. 

It  was  sufficient  to  pray  that  God  would  looh  upon  their 
threatenings.  Certainly  lie  would  know  what  to  do  in  the 
case.  Did  they  notice  that  David's  tone  in  that  Psalm  is 
one  of  the  loftiest  assurance  in  God's  consciously  omnipo- 
tent resources  for  retribution  ? — "He  that  sitteth  in  the  hea- 
vens shall  laugh ;  the  Lord  shall  have  them  in  derision" — 
their  wicked  wrath  and  their  puny  arm  being  only  con- 
temptible for  their  weakness. 

The  first  real  petition  in  this  prayer  was  for  "  boldness" — 
that  every  man  might  stand  up,  fearless  of  all  peril  and 
speak  for  Christ  in  the  face  of  the  fiercest  persecution.  They 
pray  also  that  yet  more  miracles  (should  God  please)  might 
be  wi'ought  in  that  potent  name  of  Jesus. 

31.  And  when  they  had  prayed,  tlie  place  was  shaken  where 
they  were  assembled  together ;  and  they  were  all  filled  with  the 
Holy  Ghost,  and  they  spake  the  word  of  God  with  boldness. 

A  second  pentecostal  manifestation  of  the  Spirit's  descent 
bears  witness  that  God  has  heard  their  prayer.  The  place  is 
shaken  as  before;  again,  God's  Spirit  is  there  !  All  are  filled 
yet  again  with  the  Holy  Ghost,  and  their  prayer  for  bold- 
ness in  speaking  the  Gospel  Word  is  heard  and  answered. 

32.  And  the  multitude  of  them  that  believed  were  of  one  heart 
and  of  one  soul;  neither  said  any  of  them  that  ought  of  the  things 
which  he  possessed  was  his  own ;  but  they  had  all  things 
common. 

33.  And  with  great  power  gave  the  apostles  witness  of  the  resur- 
rection of  the  Lord  Jesus;  and  groat  grace  was  upon  them  all. 

34.  Neither  was  there  any  among  them  that  lacked:  for  as  many 
as  were  possessors  of  lands  or  houses  sold  them,  and  brought  the 
prices  of  the  things  that  were  sold, 

35.  And  laid  them  down  at  the  apostles'  feet:  and  distribution 
was  made  unto  every  man  according  as  he  had  need. 


ACTS. — CHAP.    V.  41 

36.  And  Joses,  who  by  the  apostles  was  surnamed  Barnabas, 
which  is,  being  interpreted,  The  son  of  consolation,  a  Levite,  and 
of  the  country  of  Cyprus, 

37.  Having  land,  sold  it,  and  brought  the  money,  and  laid  it  at 
the  apostles'  feet. 

These  brief  sketches  of  the  ruling  spirit  of  the  Christian 
brotherhood  are  exceedingly  precious  facts  in  this  history — 
in  place  here,  as  also  at  the  close  of  Chapter  II.  The  most 
striking  manifestations  Avere — the  perfect  oneness  of  heart 
and  soul ;  the  common  and  freest  possible  distribution  of  their 
property  to  meet  the  real  wants  of  those  who  had  lost  all  by 
espousing  Christ ;  the  great  spiritual  power  which  accompa- 
nied the  Apostles'  testimony  to  the  resurrection  of  Jesus; 
and  the  great  grace  which  came  upon  them  all.  Nobody 
lacked  bread,  for  the  holders  of  real  estate  freely  sold  it,  and 
committed  the  avails  to  the  apostles  for  distribution  to  the 
needy. 

The  case  of  Barnabas  is  adduced  here  by  anticipation;  his 
future  history  bringing  him  prominently  into  this  great  gospel 
work — as  we  shall  see. 

The  name  Barnabas,  according  to  its  etymology,  signifies  ra- 
ther son  of  exhoiiation  than  son  of  "consolation" — i.e.,  an 
exhorter.  This  follows  the  primary,  not  the  secondary  sense 
of  the  Greek  word  and  also  of  the  Aramaic  ;  and  is  in  the 
nature  of  the  case  much  more  probable.  This  man  became 
Paul's  fellow  missionary. 


CHAPTER    V. 

Deception  of  Ananias  and  Sapphira  and  their  death  (vs. 
1-11) ;  miracles  and  their  results  (vs.  12-16) ;  apostles 
arrested  by  the  Jewish  authorities,  but  released  from  prison 
by  an  angel,  and  commanded  to  resume  their  preaching  in 
the  temple  (vs.  17-21)  ;  the  officers,  learning  the  facts  are 
greatly  troubled  (vs.  22-26)  ;  arraign  the  apostles  again  and 
rebuke  them  (vs.  27-28) ;  Peter's  defense  (vs.  29-32) ; 
through  the  counsel  of  Gamaliel,  the  council  simply  com- 
mand them  to  desist  from  preaching  Jesus  (vs.  33-40)  ;  their 
joy  under  persecution,  and  their  continued  preaching  of  Christ 
Jesus  (vs.  41-42). 


42  ACTS. — CHAP.    V. 

1.  But  a  certain  man  named  Ananias,  with  Sappliira  his  wife, 
sold  a  possession, 

2.  And  kept  back  part  of  the  price,  his  wife  also  being  privy 
to  it,  and  brought  a  certain  part,  and  laid  it  at  the  apostles'  feet. 

3.  But  Peter  said,  Ananias,  why  hath  Satan  filled  thine  heart 
to  lie  to  the  Holy  Ghost,  and  to  keep  back  part  of  the  price  of  the 
land  ? 

4.  Whiles  it  remained,  was  it  not  thine  own  ?  and  after  it  was 
sold,  was  it  not  in  thine  own  power?  why  hast  thou  conceived 
this  thing  in  thine  heart?  thou  hast  not  lied  unto  men,  but  unto 
God. 

5.  And  Ananias  hearing  these  words  fell  down,  and  gave  up 
the  ghost ;  and  great  fear  came  on  all  them  that  heard  these  things. 

6.  And  the  young  men  arose,  wound  him  up,  and  carried  him 
out,  and  buried  him. 

Ananias  acted  in  concert  with  his  wife,  she  being  equally 
responsible  for  the  crime.  The  sin  consisted  in  professing 
to  pay  over  the  whole  receipts  and  yet  retaining  a  part. 
Luke's  words  imply  that  they  retained  the  greater  part,  pay- 
ing over  only  the  smaller  part  to  the  apostles. Noticeably 

Peter  assumes  that  Satan's  hand  wa.s  in  this  wickedness. 
Remembering  that  Judas  was  instigated  by  this  same  Satan, 
and  that  his  own  perilous  fall  was  attributed  by  his  Master 
to  Satan's  desire  to  have  him,  he  had  authority  for  referring 
such  a  sin  to  Satan's  machinations.  But  it  was  not  in  his 
theology  or  his  metaphysics  that  Satan's  hand  bore  all  the 
moral  responsibility,  and  left  his  victim  Ananias  innocent. 
Far  from  it.  The  real  meaning  of  his  question  (v.  3)  is, 
Why  did  you  suffer  Satan  to  fill  your  heart  with  this  scheme 
and  thus  lie  to  the  Holy  Ghost — keep  back  part  of  the 
price,  and  yet  declare  that  ye  brought  it  all  in  ?  Ye  knew 
very  well,  that  while  ye  still  held  the  land  it  was  your  own, 
and  ye  were  not  required  to  sell  it,  and  sold  only  because 
ye  chose  to  do  so;  and  after  ye  had  sold,  it  was  still  at  your 
option  to  keep  the  money,  or  to  bring  it  into  our  common 
fund ;  so  that  this  wliole  scheme  Avas  of  your  own  devising 
to  get  the  honor  of  devoting  all  to  God  while  yet  ye  kept 
back  most  of  it  for  yourselves.  This  was  lying,  not  to  men 
only  or  chiefly,  but  to  God. 

We  notice  that  in  terms  Peter  calls  this  sin,  first,  a  "lying 
to  the  Holy  Ghost"  (v.  o);  and  next  (v.  4),  "lying  unto 
God."  Inasmuch  as  the  same  act  is  referred  to  in  each  case, 
this  lying  to  the  Holy  Ghost  is  assumed  to  be  in  fact  lying 
unto  God,  and  these  two  names  are  convertible,  one  mean- 
ing essentially  the  same  as  the  other  ;  that  is,  in  his  view, 
lying  against  the  Holy  Ghost  is  lying  against  God. 


ACTS. CHAP.    Y.  43 

We  must  ask — In  what  sense  was  this  sin  a  lie  against 
the  Holy  Ghost  ?  and  answer : — It  was  a  lie  to  men  filled 
with  the  floly  Ghost — taught  by  the  Holy  Ghost — and  thus 

it  became  virtually  a  lie  to  the  Holy  Ghost  himself. Ye 

thought  (Peter  would  say)  that  God  would  not  see  your  lie. 
Ye  flattered  yourselves  that  God,  the  Spirit,  was  not  in 
and  with  his  apostles  to  such  an  extent  as  to  reveal  to  them 
your  falsehood  and  blasphemy. 

The  great  God  will  always  hold  in  honor  his  Spirit  sent 
down  to  dwell  in  human  hearts,  and  therefore  must  avenge 
with  exemplaiy  punishment  every  insult  offered  him,  and  not 
least  the  insult  of  a  lie,  which  assumes  that  He  has  neither 
the  discernment  to  see  it,  nor  the  purity  to  abhor  it  if  it 
were  to  come  to  his  knowledge. 

In  the  earlier  stages  of  this  gospel  enterprise,  some  degree 
of  honor  attached  to  the  wealthy  who  cheerfully  sold  their 
estates  and  brought  in  the  avails  for  the  aid  of  the  needy. 
Hence  arose  this  temptation  before  which  Ananias  and  Sap- 
phira  fell.  It  became  specially  important  to  head  off  this 
temptation  in  the  outset,  else  the  Christian  communion  might 
soon  have  become  as  corrupt,  as  full  of  pride  and  hypocrisy 
as  the  Pharisees  themselves,  whom  Jesus  so  severely  de- 
nounced. 

7.  And  it  was  about  the  space  of  three  hours  after,  Avhen  his 
wife,  not  knowing  what  was  done,  came  in. 

8.  And  Peter  answered  unto  her,  Tell  me  whether  ye  sold  the 
land  for  so  much  ?  and  she  said,  Yea,  for  so  much. 

9.  Then  Peter  said  unto  her.  How  is  it  that  ye  have  agreed  to- 
gether to  tempt  the  Spirit  of  the  Lord  ?  behold  the  feet  of  them 
which  have  buried  thy  husband  are  at  the  door,  and  shall  carry 
thee  out. 

10.  Then  fell  she  down  straightway  at  his  feet,  and  yielded  up 
the  ghost:  and  the  young  men  came  in,  and  found  her  dead,  and, 
carrying  her  forth,  buried  her  by  her  husband. 

11.  And  great  fear  came  upon  all  the  church,  and  upon  as  many 
as  heard  these  things. 

His  wife  repeats  the  sin,  and  suffers  the  same  doom.- 


Peter  uses  a  new  phrase  to  describe  their  sin — "  tempt  the 
Spirit  of  the  Lord.'"  It  was  an  effort  to  conceal  their  act 
from  his  all-seeing  eye — to  prove  him,  whether  he  would 
find  out  their  sin,  and  would  punish  it. 

We  need  not  assume  that  Peter  himself  wielded  the  mirac- 
ulous power  which  took  these  lives.  The  sudden  death  of 
Ananias  may  have  been  a  surprise  to  him.     God  only  was 


44:  ACTS. — CHAP.    V. 

responsible  for  it.     It  would  be  a  great  mistake  to  charge  it 

against  Peter  as  either  intolerance  or  vindictiveness. The 

result  of  these  sudden,  awful  deaths  was  a  wholesome  moral 

fear — i.  e.,  of  such  a  sin  and  of  such  a  fate. "To  give 

up  the  ghost " — literally,  to  give  up  the  breath — follows  the 
ancient  classic  conception  of  death  as  the  breathing  out  of 
one's  life  with  the  last  breath.  "Ghost"  is  the  old  Saxon 
for  spirit,  and  primarily  for  wind  and  for  breath. 

12.  And  by  the  liands  of  tho  apostles  were  many  signs  and 
wonders  wrought  among  the  people;  (and  they  were  all  Avith  one 
accord  in  Solomon's  porch. 

13.  And  of  the  rest  durst  no  man  join  himself  to  them:  but 
the  people  magnified  them. 

14.  And  believers  were  the  more  added  to  the  Lord,  multitudes 
both  of  men  and  Avomen  ) 

15.  Insomuch  that  they  brought  forth  the  sick  into  the  streets, 
and  laid  them  on  beds  and  couches,  that  at  the  least  the  shadow 
of  Peter  passing  by  might  OA'ershadoAV  some  of  them. 

16.  There  came  also  a  multitude  out  of  the  cities  round  about 
unto  Jerusalem,  bringing  sick  folks,  and  them  which  were  vexed 
with  unclean  spirits  :  and  they  were  healed  every  one. 

"  The  rest" — remaining  ones — not  of  the  people  at  large, 
but  of  the  same  class  Avith  Ananias.  No  more  such  men  at- 
tempted to  join  them,  under  such  false  pretenses.  Luke  can 
not  mean  that  no  more  real  converts  came  to  them,  for  he 
proceeds  to  say  that  such  came  the  more  freely.  This  ap- 
palling scene  helped  forward  and  by  no  means  hindered  their 

spiritual    Avork. Miracles  of  healing  also  became  more 

frequent.  With  great  faith  even  in  Peter's  shadow  they 
brought  their  sick  into  the  streets  Avhere  he  was  to  pass, 
and  Avith  results  according  to  their  faith, — faith  in  the  name 
of  Jesus  being  the  vital  condition  of  cure.  Their  coming  in 
from  adjacent  cities  testifies  to  the  Avide-spreading  fame  of 
these  mii'acles. 

17.  Then  the  high  priest  rose  up,  and  all  they  that  were  with 
him,  (which  is  tiie  sect  of  the  Sadducecs,)  and  were  filled  Avith 
indignation. 

18.  And  laid  their  hands  on  the  apostles,  and  put  them  in  the 
common  prison. 

19.  But  the  angel  of  the  Lord  by  night  opened  the  prison  doors, 
and  brought  them  forth,  and  said, 

20.  Go,  stand  and  speak  in  the  temple  to  the  people  all  the 
words  of  this  life. 

Apparently,  not  Peter  and  John  only,  but  the  Avhole  body 
of  the  twelve  at  least  were  arrested.     Again  the  Sadducees 


ACTS. — CHAP.  V.  45 

are  prominent  in  tlie  persecution — outraged  because  their 
doctrine  of  the  resurrection  was  in  peril. 

Angelic  agency  supplies  the  superhuman  power  requisite 
for  emergencies.  We  know  not  how  often  nor  under  what 
laws  of  motion  they  come  and  operate.  Their  hand  is  here 
opening  these  prison  doors,  bringing  the  apostles  forth,  and 
then  closing  the  doors  with  no  alarm  to  the  keepers.  Noth- 
ing is  made  more  clear  in  the  scriptures  than  that  they  have 
physical  force  to  act  upon  matter — to  roll  away  the  great 
stone  from  the  sepulcher  (Matt.  28 :  2) — to  bring  forth 
Peter  on  another  occasion  from  his  prison,  causing  his  man- 
acles to  drop  suddenly  from  his  hands;  making  the  huge 
iron  gate  that  opened  into  the  city  give  way  as  "of  its  own 
accord"  (Acts  12:  6-10). — On  this  occasion  they  direct  the 
apostles  to  repair  to  the  temple  and  resume  their  appropriate 
work,  fearless  of  the  wrath  or  the  power  of  their  persecutors. 
— Beautifully  they  describe  the  gospel  message  as  *'  the 
words  of  this  life."  Words  they  were  indeed  which  brought 
the  glorious  life  of  salvation  to  men  dead  in  their  sins.  The 
angel  knew  to  his  joy  the  blessedness  of  that  life,  and  felt 
an  interest  inexpressibly  deep  in  having  those  words  of  life 
preached  to  the  lost  that  they  might  be  saved. — We  are  left 
to  conceive,  as  best  we  may,  how  gladly  this  angel  fulfilled 
his  mission  of  deliverance  to  those  imprisoned  messengers 
and  preachers  of  this  gospel  life. 

21.  And  when  they  heard  that,  they  entered  into  the  temple 
early  in  the  morning,  and  taught.  But  the  high  priest  came,  and 
they  that  were  Avith  him,  and  called  the  council  together,  and  all 
the  senate  of  the  children  of  Israel,  and  sent  to  the  prison  to 
have  them  brought. 

22.  But  Avhen  the  officers  came,  and  found  them  not  in  the 
prison,  they  returned,  and  told, 

23.  Saying,  The  prison  truly  found  we  shut  with  all  safety,  and 
the  keepers  standing  without  before  the  doors:  but  when  we  had 
opened,  we  found  no  man  within. 

Promptly  obedient  to  the  angelic  word,  they  are  ready 
at  the  temple  in  the  early  moi'ning  to  speak  again  to  the 
gathering  multitudes.  A  fresh  zest  there  must  have  been 
in  this  message  after  a  night  of  such  experiences. 

In  due  time  the  council  convene,  their  numbers  appar- 
ently increased  by  inviting  a  body  of  aged  men — the  Avord 
"  senate,"  (Greek)  meaning  a  body  of  old  men.  Officers 
are  dispatched  to  bring  in  the  prisoners; — but  lo,  they  re- 
port the  doors  all  right  and  the  keepers  too, — but  no  prison- 


46  ACTS. — CHAP.  y. 

ers  there ! This  strange  case  may  (^^upposably)  have  had 

some  influence  upon  tbe  mind  of  Gamaliel  toward  the  cau- 
tion and  the  wisdom  which  he  soon  manifested. 

24.  Now  when  the  high  priest  and  the  captain  of  the  temple 
and  the  cliief  priests  heard  these  things,  they  doubted  of  them 
whereunto  this  would  grow. 

25.  Then  came  one  and  told  them,  saying,  Behold,  the  men 
whom  ye  put  in  prison  are  standing  in  the  temple,  and  teaching 
the  people. 

26.  Then  went  the  captain  with  the  officers,  and  brought  them 
without  violence:  for  they  feared  the  people,  lest  they  should 
have  been  stoned. 

27.  And  when  they  had  brought  them,  they  set  them  before 
the  council :  and  the  high  priest  asked  them, 

28.  Saying,  Did  not  we  straitly  command  you  that  ye  should 
not  teach  in  this  name  ?  and,  behold,  ye  have  filled  Jerusalem 
with  your  doctrine,  and  intend  to  bring  this  man's  blood  upon 
us. 

The  doubt  expressed  in  the  words — "  Avhereunto  this 
would  grow  " — is  not  precisely  what  the  thing  is,  but  rather, 
what  would,  or  might  C07ne  of  it — what  would  be  the  result 
if  no  prison- walls  could  hold  these  apostles — if  some  poAver 
was  on  their  side  which  in  this  strange  way  confounded  all 
their  plans  and  expectations,  they  -might  find  they  had 
in  hand  a  more  serious  undertaking  than  they  had  thought. 

Nor  was  the  case  relieved  when  a  messenger  came  in  from 
the  temple  reporting  that  those  men  were  there  preaching 
again ! Prudently  the  oflScers  bring  them  this  time  with- 
out violence,  for  they  know  well  that  the  people  are  pro- 
foundly impressed  with  a  sense  that  these  are  men  of  God, 
preaching  and  working  with  the  might  of  God  in  and  behind 
them.  Those  people,  once  aroused  to  indignation,  might 
stone  them.  Such  outbursts  of  violence  were  not  unknown 
to  that  period  of  Jewish  history.  The  readers  of  the  gos- 
pels will  have  noticed  that  stoning  was  not  only  a  Jewish 
mode  of  capital  punishment  under  their  law,  but  a  form  of 
executing  mob-law  by  an  enraged  populace.  (See  John  8  : 
5  and  10:  31-33  and  11:  8;  also  Acts  7:  58,  59  and   14: 

19). Instead  of  violence  which  under  these  circumstances 

they  dared  not  resort  to,  they  content  themselves  with  an  ef- 
fort to  overawe  them  with  their  official  authority.  Did  we 
not  command  you,  even  w-ith  all  the  force  of  our  official  au- 
thority, that  ye  should  not  teach  in  this  name  of  Jesus  at 
all?  But  now,  see  what  ye  have  done! — filled  the  whole 
city  with  your  preaching!     They  do  not  say — converted  the 


ACTS. CHAP.    V.  47 

whole  city  to  your  doctrine ;  but  ye  have  been  preaching 
these  many  days  to  masses  of  listening  people  !  And  yet 
more,  ye  really  desire  [ye  Avill  and  purpose  to  do  it  if  ye 
can] — to  make  us  responsible  for  the  blood  of  Jesus  of  Naz- 
areth ! Had  they  forgotten  their  own  imprecation  before 

Pilate : — "  His  blood  be  on  us  and  on  our  children  ! "  (Matt. 
27 :  25).  If  there  is  responsibility  to  be  borne  for  the  shed- 
ding of  his  blood  as  of  an  innocent  man,  we  stand  ready  to 

meet  and  to  bear  it! Now,  however,  it   seems  a  more 

serious  matter.  If  the  people  should  come  to  believe  that 
Jesus  was  murdered  in  innocence  at  their  malicious  instiga- 
tion, they  might  find  a  very  grave  account  to  be  settled  at 
the  bar  of  their  own  people. 

29.  Then  Peter  and  the  other  apostles  answered  and  said,  We 
ought  to  obey  God  rather  than  men. 

30.  The  God  of  our  fathers  raised  up  Jesus,  whom  ye  slew  and 
hanged  on  a  tree. 

31.  Him  hath  God  exalted  with  his  right  hand  to  be  a  Prince 
and  a  Savior,  for  to  give  repentance  to  Israel,  and  forgiveness  of 
sins. 

32.  And  we  are  his  witnesses  of  these  things ;  and  so  is  also 
the  Holy  Ghost,  whom  God  hath  given  to  them  that  obey  him. 

Peter  is  again  the  speaker ;  all  the  apostles  are  said  [Gr.] 
to  speak.  He  spake  for  them  all.  The  answer  is  prompt 
and  very  explicit.  —  We  i-ecognize  God's  authority  —  not 
yours.  It  is  simply  a  stern  necessity  [dei]  that  we  obey  him 
— not  you.  In  this  case,  Peter  does  not  (as  before.  Acts  4: 
19,  20),  put  it  to  their  conscience  and  moral  sense  to  say 
whether  this  must  not  be  right  in  God's  sight.  The  sim- 
plest and  briefest  possible  way  of  putting  it  is  now  sufficient. 
We  have  but  one  Master  to  obey — not  yourselves,  but  God. 

To  say — "The  God  of  our  fathers" — was  purposely  con- 
ciliatory— both  in  respect  to  "  our" — we  being  Jews  as  well 
as  yourselves ;  and  in  holding  them  to  be  the  children 
of  the  ancient  covenant   and    promises    under    which   the 

Messiah  came. He  raised  Jesus  from  the  dead  when  ye 

had  taken  his  life  by  crucifixion.  "  Hanging  him  on  a  tree" 
is  literally,  iqyon  ivood — i.  e.,  a  wooden  pillar — not  a  green 

and  growing  tree. Here  again,  with  no  sense  of  fear, 

Peter  charges  upon  them  the  deliberate,  causeless,  guilty 
murder  of  Jesus.  Him  hath  God  exalted  to  his  rigid  hand; 
and  possibly  in  the  involved  sense  also — by  and  with  his  own 
almighty  power — the  same  words  as  above  (2:  33). — "  To 
be  a  Prince"  (the  same  word  as  in  3:  15)  ("killed  the 
8 


48  ACTS. — CHAP.  V. 

Prince  of  life").  Probably  in  this  connection,  his  princely 
dominion  looks  specially  to  his  being  at  the  head  of  God's 
great  scheme  of  redemption- — ^the  Author  and  Finisher  of 
all  gospel  fliith,  for  it  is  linked  with  the  word  "Savior"  and 
declared  to  ])e  an  exaltation  fur  the  purpose  of  giving  re- 
pentance and  remission.  So  construed,  the  statement  con- 
templates the  first  stage  of  Christ's  mediatorial  work,  Avhilc 
the  agencies  of  the  Spirit  and  of  mercy  are  put  forth  for 
the  salvation  of  men,  and  not  the  ultimate  stage  in  which 
his  supreme  dominion  will  call  rebels  to  account  and  wield 
the  agencies  of  righteous  retribution. 

The  precise  sense  in  which  he  "  j/iues  repentance,"  Avhile 
yet  repentance  is  and  must  be  the  free  act  of  the  sinner, 
should  have  our  attention.  The  most  obvious  and  satis- 
factory explanation  assumes  a  special  reference  to  the  prom- 
ised gift  of  the  Holy  Ghost — a  fact  and  power  constantly 
present  to  the  thought  of  Peter  in  all  these  discourses — a 
fact  which  fully  and  even  specially  includes  that  divine 
agency  which  leads,  draws  sinners  to  repentance.  This 
agency  never  conflicts  with  the  sinner's  own  agency ;  never 
supersedes  it ;  but  only  moves,  inspires,  directs  it ;  and  is 
therefore,  in  its  nature  moral  only  and  purely — always, 
therefore,  in  harmony  with  the  free  moral  nature  of  man. 

With  Gospel  repentance  comes  forgiveness — which  Jesus 
■will  surely  bestow  on  every  truly  ]3enitent  soul. 

In  this  short  speech,  the  logic  runs  thus:  The  very  same 
Jesus  of  Nazareth,  whom  ye  so  guiltily  murdered,  God  has 
exalted  to  his  right  hand  to  administer  the  glorious  agencies 
and  powers  of  salvation,  to  move  the  hearts  of  sinners  to  re- 
pent and  so  obtain  forgiveness. — Brethren  of  Israel,  guilty 
as  ye  ai-e,  there  is  hope  for  you  in  this  slain  but  risen  Jesus  ! 
He  himself  opens  to  you  the  door  "of  mercy — even  to  every 
one  who  falls  penitently  at  his  feet. 

"  AVe  are  witnesses  of  these  words" — more  exact  than 
"  things  " — for  the  matters  of  which  he  spealcs  are  of  the 
sort  that  come  from  God  to  men  in  words — words  of  promise 
— words  revealing  God's   great  thoughts   of  mercy  toward 

lost  men. The  apostles  are  witnesses — but  not  they  only. 

The  Holy  Ghost  is  a  witness  jointly  with  them,  sustaining 
their  testimony  by  his  own — his  testimony  being  given  in  all 
those  special  manifestations  peculiar  to  those  times — the 
gift  of  tongues,  the  working  of  miracles,  and  the  marvelous 
wisdom  and  the  fearless  energy  with   which   He   filled   the 


ACTS. CHAP.   V.  49 

souls  of  his  servants — all  that  obey  him — the  same  verb  for 
"  obey  "  and  in  the  same  sense  as  in  v.  29. 

33.  When  they  heard  that,  they  were  cut  to  the  heart,  and  took 
counsel  to  slay  them. 

34.  Then  stood  there  up  one  in  the  council,  a  Pharisee,  named 
Gamaliel,  a  doctor  of  the  law,  had  in  reputation  among  all  the 
people,  and  commanded  to  put  the  apostles  Ibrth  a  little  space; 

35.  And  said  unto  them,  Ye  men  of  Israel,  take  heed  to  your- 
selves what  ye  intend  to  do  as  touching  these  men. 

36.  For  before  these  days  rose  u^d  Theudas,  boasting  himself 
to  be  somebody;  to  whom  a  number  of  men,  about  four  hundred, 
joined  themselves  :  who  Avas  slain  ;  and  all,  as  many  as  obeyed 
him,  were  scattered  and  brought  to  nought. 

37.  After  this  man  rose  up  Judas  of  Galilee  in  the  days  of  the 
taxing,  and  drew  away  much  people  after  him  :  he  also  perished; 
and  all,  even  as  many  as  obeyed  him,  Avere  dispersed. 

38.  And  now  1  say  unto  you,  Refrain  from  these  men,  and  let 
them  alone  :  for  if  this  counsel  or  this  work  be  of  men,  it  will 
come  to  nought : 

39.  But  if  it  be  of  God,  ye  can  not  overthrow  it :  lest  haply  ye 
be  found  even  to  tight  against  God. 

40.  And  to  him  they  agreed:  and  when  they  had  called  the 
apostles,  and  beaten  them,  they  commanded  that  they  should  not 
speak  in  the  name  of  Jesus,  and  let  them  go. 

The  effect  of  this  speech  was  sharp.  The  word  ("  cut  to 
the  heart")  means  sawn  through  and  througli,  as  if  the  tear- 
ing teeth  of  a  saw  were  severing  their  heart-strings  asunder. 
Not  that  the  speech  was  insulting  or  purposely  exasperating  ; 
but  its  pungent  truths  fell  on  proud,  tough,  unyielding  souls, 
having  never  a  thought   of  coming  down  in  penitence,  or 

even  of  giving  place  at  all  to  reason. Their  first  thought 

is  to  plot  for  putting  the  apostles  to  death  at  once.  If  only 
they  could  contrive  some  scheme  of  violence  which  would 
elude  the  interposition  of  the  people  for  their  rescue,  they 
were  ready. 

But  suddenly — perhaps  unexpectedly  to  all — there  arose 
one  man  in  their  council,  manifestly  one  of  its  members — 
probably  one  whose  voice  had  not  been  heard  there  on  these 
questions  before — yet  a  man  venerable  for  years  and  for 
Avisdom — a  Pharisee  [the  active,  violent  members  were  mostly 
Sadducees]— a  man  apparently  the  leader  of  all  the  mod- 
erate, discreet  men  of  the  council — by  the  name  of  Gamaliel. 
He  was  a  doctor — professor  of  Jewish  law,  well  known,  and 
profoundly  esteemed  among  all  the  people.  He  rose  and 
moved  that  the  men  at  the  bar  of  the  council  be  withdrawn 


50  ACTS. CHAP.  Y. 

for  a   short  time    [better  than  "a  little  space"],  that  the 

council  might  have  opportunity  for  free  consultation. 

There  is  no  reason  to  question  that  this  is  the  same  Gamaliel 
at  whose  feet  Saul  of  Tarsus  had  sat  as  a  pupil — a  grand- 
son of  the  renowned  Hillel  who  founded  one  of  the  two  rival 
schools  of  Jewish  learning ;  a  man  wliose  name  and  fame 
are  great  in  the  Talmud;  "whose  renown  for  wisdom  and 
moderation  was  such  that  his  death  is  represented  in  the 
Jewish  books    as   the   departure   of  true   Pharisaism  from 

Israel"  (Alexander). His  first  words  have  the  ring  of 

sound  sense  and  deep  wisdom : — Be  careful,  for  your  own 
sakes,  as  to  what  ye  shall  do  to  these  men.  Ye  may  find  it 
a  matter  of  deeper  concern  to  yourselves  than  ye  suppose. 
For  if  God  should  be  on  their  side  and  not  on  yours,  tvhat 
then  f 

He  next  calls  their  attention  to  two  insurrections,  then 
recent  in  Jewish  history,  in  which  men  arose  and  drew  many 
followers,  but  soon  perished  miserably,  dragging  down  with 
themselves  more  or  less  of  their  followers,  and  leaving  the 
rest  to  be  scattered  disastrously.  From  their  case  he  reason- 
ably infers  that  if  these  apostles  have  no  other  basis  but 
such  as  those  insurgents  had,  they  will  come  to  nought  full 
soon  of  themselves.  They  would  only  need  to  be  let  alone. 
But  if  it  should  prove  that  their  work  is  of  God,  it  would 
be  vain  for  the  council  to  oj^pose  it — nay,  more  ;  far  worse 
than  in  vain ;  for  let  them  consider — What  if  they  were 
found  fighting  against  God  ? 

For  once  these  words  of  moderation  and  wisdom  ruled 
the  hour.  The  council  yielded  ;  recalled  the  apostles  to  dis- 
charge them  ;  but  first,  to  vent  their  malice,  and  perhaps  in 
their  thought,  to  atone  somewhat  for  this  concession  to  mod- 
erate measures,  they  beat  them,  arid  then  repeat  their  futile 
injunction  to  speak  no  more  in  the  name  of  Jesus,  and  let 
them  go.  [Was  Saul  of  Tarsus  there  ?  and  if  so,  Avhat 
did  he  think  of  the  counsels  of  his  old  professor,  Gamaliel  ?] 

41.  And  they  depai'tcd  from  the  presence  of  the  council,  rejoic- 
ing that  they  were  counted  worthy  to  suffer  shame  for  Ills  name. 

42.  And  daily  in  the  temple,  and  in  every  house,  they  ceased 
not  to  teach  and  preach  Jesus  Christ. 

Was  the  spirit  of  those  apostles  subdued,  awed,  and  moved 
to  succumb  ?  Never  !  It  was  their  joy  to  have  the  honor 
of  suffering  for  Jesus.  Glad  were  they  to  be  accounted 
worthy  to  suffer  shame  for  his  name.     Now  they  remember 


ACTS. CHAP.   VI.  51 

to  purpose  the  Master's  words — "  "Whosoever  shall  confess 
me  before  men,  him  will  I  confess  before  my  Father  and 
before  his  angels." 

Remarkably,  the  scourging  seems  to  have  been  scarcely 
noticed.  It  served  (we  may  suppose)  to  heighten  their  joy, 
supplying  (as  in  the  case  of  Paul  and  Silas,  Acts  16:  25,) 
some  new  notes  in  their  song  of  praise  to  God. 

Again,  they  are  preaching  daily  in  the  temple,  openly  defy- 
ing all  the  authority  of  the  council ;  and  also  in  every  house 
over  all  the  city  where  they  would  and  could,  ceasing  not  to 
teach  and  to  preach  Jesus  Christ.  So  utterly  do  the  perse- 
cution and  dictation  of  the  Jewish  council  fail  to  arrest  the 
triumphant  progress  of  this  gospel  work. 


CHAPTER  VI. 

This  chapter  has  a  twofold  purpose,  viz.,  to  record  the  ap- 
pointment of  the  first  body  of  deacons  (vs.  1-6) ,  and  to  in- 
troduce Stephen,  distinguished  for  his  wisdom  and  boldness ; 
for  his  great  speech  which  fills  the  next  chapter,  and  for  his 
martyrdom — the  first  man  of  the  apostolic  age  whose  life  be- 
came a  sacrifice  to  the  malice  of  Jewish  persecution  (vs.  7-15). 

1.  And  in  those  days,  when  the  number  of  the  disciples  was 
multiplied,  there  arose  a  murmuring  of  the  Grecians  against  the 
Hebrews,  because  their  Avidows  were  neglected  in  the  daily  min- 
istration. 

2.  Then  the  twelve  called  the  multitude  of  the  disciples  unto 
them,  and  said,  It  is  not  reason  that  we  should  leave  the  Avord 
of  God,  and  serve  tables. 

3.  Wherefore,  brethren,  look  ye  out  among  you  seven  men  of 
honest  report,  full  of  the  Holy  Ghost  and  wisdom,  whom  Ave  may 
appoint  over  this  business. 

4.  But  Ave  Avill  give  ourselves  continually  to  prayer,  and  to  the 
ministry  of  the  Avord. 

These  "Grecians"  Avere  Hellenists,  not  Hellenes;  i.  e., 
Avere  not  Grecians  by  birth  and  nationality,  but  only  in  lan- 
guage and  foreign  residence,  being  Jews  Avho  had  resided 
abroad ;  bad  adopted  the  Greek  tongue ;  and  so  had  become 
a  class  distinct  from  the  Jcavs  of  Palestine  Avho  used  the 
Aramean  tongue.  At  this  early  day,  no  converts  had  been 
made  from  people  Avho  Avere  Gentiles  by  birth. 


52  ACTS. CHAP.  VI. 

Widows — usually  a  dependent  class — were  at  this  time 
supplied  with  food  from  the  charity  fund  of  the  Christian 
brotherhood.  Complaint  arose,  whether  well  or  ill  founded, 
that  the  Hellenist  widows  were  overlooked  (so  the  word 
seems  to  mean),  or  at  least,  "received  less  attention  than  the 
Hebrew  widows. In  the  spirit  of  justice  as  well  as  of  be- 
nevolence, the  apostles  gave  these  complaints  their  prompt 

attention. The  numbers  to  be  looked   after  were  great 

and  the  business  burdensome.  Hence  they  said : — It  is  not 
pleasing  to  us — does  not  seem  well — that  we  should  neglect 
the  preaching  of  the  word  and  give  our  service  to  matters 
of  the  table. "Men  of  honest  report" — in  good  reputa- 
tion for  honesty  and  integrity ;  and  also  full  of  the  spirit  of 
wisdom. That  we  may  put  them  in  charge  of  this  neces- 
sary service — literally — of  this  need  or  demand — i.  e.,  for 
service.  Then  W'C  shall  be  left  free  to  devote  ourselves  ex- 
clusively to  prayer  and  to  pi-eaching — i.  c,  to  the  public 
services   which   consisted  in  prayer  and   in   preaching    the 

word. This  was    eminently   sensible.      The  case   shows 

that  these  deacons  were  originally  assigned  to  the  special 
service  of  supervising  the  temporalities  of  the  church — to  the 
care  and  distribution  of  its  provisions  for  the  poor.  In  prac- 
tice, however,  it  appears  that  at  least  two  of  these  seven, 
Stephen  and  Philip,  were  very  active  and  efficient  as  evan- 
gelists, preaching  the  gospel  with  extraordinary  spirit  and 
success. 

The  reason  for  the  number  seven  is  not  given,  yet  very 
probably  is  traceable  to  the  sacred  associations  with  that 
number,  consequent  upon  its  relations  to  the  Sabbath.  No 
other  explanation  is  more  probable  than  this. 

5.  And  the  sayins;  pleased  the  whole  multitude:  and  they  chose 
Stephen,  a  man  full  of  faith  and  of  the  Holy  Ghost,  and  Philip, 
and  Prochorus,  and  Nicanor,  and  Timon,  and  Parraenas,  a,nd 
Nicolas  a  proselyte  of  Antioch  : 

6.  Whom  they  set  before  the  apostles:  and  when  they  had 
prayed,  they  laid  their  hands  on  them. 

7.  And  tlie  word  of  God  increased;  and  the  number  of  the  dis- 
ciples multiplied  in  Jerusalem  greatly ;  and  a  great  company  of 
the  priests  were  obedient  to  the  faith. 

These  names  are  all  Greek,  not  Hebrew — a  circumstance 
Avhich  makes  it  probable  that  they  were  Hellenists — of  the 
class  among  whom  complaints  hud  arisen.  If  so,  the  voice 
of  the  people  making  the  selection  was — We  entrust  this 
responsibility  entirely  to  yourselves.     Ye  will  do  justice  to 


ACTS. — CHAP.    VI.  53 

the  Hebrew  widows,  and  ye  will  not  fall  under  suspicion  of 
neglecting  the  Grecians.  So  with  prayer  and  imposition  of 
hands,  they  are  set  apart  to  this  service. 

Tliis  slight  disturbance  of  feeling  having  been  thus  wisely 
and  kindly  allayed,  and  the  whole  business  judiciously  ad- 
justed, there  seems  to  have  been  a  new  baptism  of  blessings 
and  a  fresh  impulse  in  their  work.  Wicked  as  that  great 
city  was,  the  number  of  disciples  in  Jerusalem  increased 
greatly.  More  surprising  still,  "  a  great  company  of  the 
priests  were  obedient  to  the  faith."  Luke  does  not  say — of 
the  Pharisees,  or  Sadducees,  or  even,  of  scribes  or  lawyers — 
although  some  from  these  classes  may  have  been  among  the 
converts.  But  the  priests  were  a  numerous  class,  amount- 
ing to  several  thousands. The  conversion  of  a  considera- 
ble number  of  this  class  doubtless  brought  into  the  Christian 
brotherhood  a  large  accession  of  leading  minds,  at  least 
somewhat  educated,  and  thus  augmented  the  working  forces 
of  the  church. 

8.  And  Stephen,  full  of  fixith  and  power,  did  great  wonders  and 
miracles  among  the  people. 

9.  Then  there  arose  certain  of  the  synagogue,  which  is  called 
the  synagogue  of  the  Libertines,  and  Cyrenians,  and  Alexandri- 
ans, and  of  them  of  Cilicia  and  of  Asia,  disputing  with  Stephen. 

10.  And  they  were  not  able  to  resist  the  wisdom  and  the  spirit 
by  which  he  spake. 

Stephen  comes  into  special  prominence,  distinguished  for 
great  faith  and  power  and  for  performing  extraordinary 
miracles. 

Very  important  for  its  results  was  this  discussion  which 
arose  between  Stephen  and  certain  men  of  the  synagogue 
of  the  Libertini,  and  also  others — some  from  Cyrene  and 
from  Alexandria;  others  from  Cilicia  or  Asia.  These  Li- 
bertini (not  "libertines"  in  the  modern  sense)  are  supposed 
to  have  been  freedmen,  originally  Jewish  slaves  under  Ro- 
man masters,  but  now  freed  and  residing  in  such  numbers 
in  Jerusalem  as  to  have  a  synagogue  of  their  own.  Cyrene 
was  a  port-town  and  Greek  colony  in  northern  Africa;  Alex- 
andria, a  great  and  well  known  city  of  Egypt,  of  large 
Jewish  population ;  Cilicia,  the  south-east  province  of  Asia 
Minor;  and  "Asia"  in  the  then  restricted  sense — one  of  the 
provinces  of  Asia  Minor.  Supposably  these  men  were  of 
the  Hellenist  class,  and  for  this  reason  came  naturally  into 
contact  with  Stephen. 


54  ACTS. CHAP.    VII. 

In  this  discussion  they  were  thoroughly  worsted,  and  con- 
sequently became  furious  in  their  malign  hostility. 

11.  Then  they  suborned  men,  which  said,  We  have  heard  him 
speak  blasphemous  words  against  Moses,  and  against  God. 

12.  And  they  stirred  up  the  people,  and  the  elders,  and  the 
scribes,  and  came  upon  him,  and  caught  him,  and  brought  him  to 
the  council. 

13.  And  set  up  false  witnesses,  which  said,  This  man  ceaseth 
not  to  speak  blasphemous  words  against  this  holy  place  and  the 
law : 

14.  For  we  have  heard  him  say,  that  this  Jesus  of  Nazareth  shall 
destroy  this  place,  and  shall  change  the  customs  which  Moses 
delivered  to  us. 

15.  And  all  that  sat  in  the  council,  looking  stedfastly  on  him, 
saw  his  face  as  it  had  been  the  face  of  an  angel. 

"  Suborned"  in  the  sense  of  inducing  them  to  bear  false 
testimony.  The  whole  movement  had  the  spirit  of  mob  vio- 
lence, with  only  the  poorest  apology  of  forms  of  law ;  Avorked 

by  perjured  testimony  and  distorted  evidence. The  charge 

in  V.  i-4  may  have  had  some  truth  to  start  from,  for  Jesus 

had    foretold   the    destruction  of  the    holy  city. As  to 

changing  the  customs  which  came  down  from  Moses,  Ste- 
phen probably  did  teach  that  the  Christian  scheme  would 
lead  to  some  modifications  of  Judaism.  Few  and  moderate 
Avords  in  that  direction  might  be  distorted  and  abused  to  ex- 
asperate men,  bigoted  and  tenacious  of  the  mere  rituals  of 
their  system  as  most  Jews  then  Avere. 

"His  face  as  that  of  an  angel"  suggests  a  glowing  radiance 
of  purity  and  benevolence.  Perhaps  like  that  which  appear- 
ed in  Moses  (Ex.  34:  29-35)  Avhen  he  came  down  from  com- 
munion with  a  pi'esent  God  on  the  holy  mount. 


CHAPTER  Vn. 

This  chapter  i-ecords  the  great  speech  of  Stephen  before 
the  Jewish  council  when  arraigned  on  the  charges  (6:  13,  14) 
of  having  spoken  "  blasphemous  words  against  Jerusalem  and 
the  law" — particularly  that  ''Jesus  Avould  destroy  this  place 
and  change  the  customs  that  had  come  down  from  Moses." 


ACTS. — CHAP.    VII.  55 

His  speech  takes  a  wide  range  in  Hebrew  history,  bringing 
out  prominently  the  names  and  deeds  of  Abraham,  Joseph, 
Moses, — to  David  and  Solomon.  Then,  instead  of  giving 
his  speech  the  turn  and  the  tone  of  a  personal  defense 
against  the  indictment,  he  fearlessly  arraigns  the  proud,  dig- 
nified council  before  him  as  guilty  of  all  the  great  sins  of 
their  fathers;  as  "stiff-necked  and  uncirciuncised  in  heart 
and  ears,"  and  as  "  always  resisting  the  Holy  Ghost."  The 
Council,  though  sitting  as  a  court  of  justice,  were  infuriated 
to  madness.  Keckless  of  all  forms  of  law  they  became  an 
immense  mob — dragged  their  prisoner  out  of  the  city  and 
stoned  him  to  death. 

Preliminary  to  the  consideration  of  Stephen's  speech  in 
detail,  it  will  be  well  to  premise  certain  general  views  of  his 
design. 

1.  Negatively;  he  did  not  propose  to  give  the  council  les- 
sons in  Hebrew  history  as  he  would  instruct  men  unfamiliar 
with  that  subject. 

2.  But,  positively ;  assuming  that  the  members  of  that 
council  were  familiar  with  at  least  the  salient  points  of  that 
history,  he  calls  their  attention  to  the  fact  that  their  fathers 
were  the  chosen  people  of  God,  having  in  trust  a  special  cove- 
nant, glorious  promises,  inspiring  prophecy  of  a  Deliverer  to 
come,  institutions  of  religious  worship — the  law  of  Moses,  and 
the  ancient  temple. 

8.  That  in  many  prominent  instances,  their  fathers  had 
dishonored  their  best  men;  had  failed  to  recognize  their  mis- 
sion from  God — thus  exemplifying  and  foreshadowing  the 
very  sins  of  the  men  who  had  rejected  and  murdered  Jesus  of 
Nazareth. 

4.  That  their  fathers  had  many  a  time  fearfully  lapsed 
into  idolatry;  provoked  their  God  to  forsake  and  destroy  them, 
so  that  a  long  catalogue  of  crimes  lay  against  them  waiting 
for  the  day  of  a  terrible  retribution. 

5.  That  these  shortcomings — these  egregious  national  sins, 
had  compelled  their  God  to  introduce  great  changes  in  his 
methods  with  his  professed  people  ;  and  at  the  time  then 
present  had  brought  him  to  the  point  of  a  great  vital  revolu- 
tion in  the  whole  external  economy  of  his  administration. 

6.  Finally,  having  reached  the  point  in  this  arraignment 
where,  having  charged  upon  them  their  great  and  damning 
guilt,  he  was  prepared  (apparently)  to  say — "  Nothing  less 
than  speedy  repentance  and  fleeing  for  mercy  to  the  same 
Jesus  whom  ye  have  crucified  can  save  you  from  utter  and 


56  ACTS. — CHAP  VII. 

swift  destruction  " — lie  is  cut  short  and  hurried  to  his  death. 
Plainly  the  concluding  appeal  of  this  address  is  wanting, 
being  foreclosed  by  the  outburst  of  rage  and  violence  ■which 
fills  its  legitimate  place. 

1.  Then  said  the  high  priest,  Are  these  things  so? 

2.  And  he  said,  Men,  brethren,  and  fathers,  liearkcn  ;  The 
God  of  glory  appeared  unto  our  father  Abraham,  when  he  was  in 
Mesopotamia,  l)cfore  he  dwelt  in  Charran, 

3.  And  said  unto  him,  Get  thee  out  of  thy  country,  and  from 
thy  kindred,  and  come  into  the  land  which  I  shall  show  thee. 

Stephen's  address  is  at  once  fraternal  and  respectful: — Ye 
men  wbo  are  both  brethren  and  fathers: — literally  brother- 
men  and  fathers,  I  crave  a  hearing. 

"The  God  of  glory" — is  not  precisely  the  glorious  God; 
the  phrase  does  not  designate  him  as  the  One  who  dwells  in 
the  heavens  in  "light  unapproachable;"  but  rather,  as  He 
who  manifested  himself  to  Israel  in  the  glory  of  the  pillar  of 
cloud  and  of  a  visible  Presence  [the  Shechinah]  above  the 
mercy -seat,  beneath  the  cherubim. 

His  first  appearance  to  our  father  Abraham  was  in  his 
original  home,  Mesopotamia,  a  general  name  for  the  whole 
region  between  the  two  great  rivers — Euphrates  and  Tigris. 
This  was  before  his  residence  in  Haran  [the  Hebrew  orthog- 
raphy for  Charran]. The  special  object  of  this   remove 

was  to  draw  him  away  from  the  influence  of  his  idolatrous 
surroundings.     Joshua  (24:  2)  is  our  authority  for  the  fact 

that    "  they  served   other  gods." The  English   words — 

"Come  into  the  land  which  I  shall  show  thee" — is  more 
definite  than  the  Greek — the  sense  of  which  is — Into  the 
land,  whatever  it  may  be,  which  I  shall  show — into  w^hatever 
land  I  may  indicate — which  brings  these  words  into  full 
harmony  with  Heb.  11:  8:  "Abraham  went  forth,  not 
knowing  whither  he  went." 

4.  Then  came  he  out  of  the  land  of  the  Chaldajans,  and  dwelt 
in  Charran:  and  from  thence,  when  his  fother  was  dead,  he  re- 
moved him  into  this  land,  wherein  ye  now  dwell. 

5.  And  he  gave  him  none  inheritance  in  it,  no,  not  so  much  as 
to  set  his  foot  on:  yet  he  promised  that  he  would  give  it  to  him 
for  a  possession,  and  to  his  seed  after  him,  when  as  yet  he  had  no 
child. 

6.  And  God  spake  on  this  wise,  That  his  seed  should  sojourn  in 
a  strange  land;  and  that  they  should  bring  them  into  bondage, 
and  entreat  them  evil  four  hundred  years. 

7.  And  the  nation  to  whom  they  shall  be  in  bondage  will  I 


ACTS. — CHAP.   VII.  57 

judge,  said  God :  and  after  that  shall  they  come  forth,  and  serve 
me  in  this  place. 

Haran  in  upper  Mesopotamia  was  one  stage  forward  in 
Abraham's  migration  from  his  ancestral  home  ("  Ur  of  the 
Chaldees"),  to  Canaan,  the  land  of  his  ultimate  destination. 
His  stop  ia  Haran  was  due  (we  may  suppose)  to  the  infirm- 
ities of  his  very  aged  father  [Terah] — too  great  to  bear  the 
journey  to  Canaan.  Consequently  Abraham  delayed  here 
till  the  death  of  his  father,  and  then  proceeded  to  his  own 

land  of  promise. [For  the  chronological  difficulty  over 

the  question  of  the  age  of  Terah  at  Abraham's  birth  and 
also  at  his  own  death,  see  my  "Pentateuch,"  pages  64,  65]. 
— I  accept  the  statement  (Gen.  11:  32)  which  makes 
Terah's  whole  age  205  years,  and  his  age  at  Abraham's  birth 
130. 

The  sojourning  in  Egypt  is  made  in  round  numbers  400 
years  (v.  6).  This  is  another  debated  point  in  Hebrew 
chronology.  (See  my  Pentateuch,  pages  62-64).  The 
question  at  issue  lies  between  215  years  and  430,  as  the  du- 
ration of  Israel's  sojourn  in  Egypt — the  evidence  jDreponder- 
ating  strongly  for  the  longer  period. 

8.  And  he  gave  him  the  covenant  of  circumcision :  and  so 
Abraham  begat  Isaac,  and  circumcised  him  the  eighth  day ;  and 
Isaac  begat  Jacob ;  and  Jacob  begat  the  twelve  patriarchs. 

9.  And  the  patriarchs,  moved  with  envy,  sold  Joseph  into 
Egypt;  but  God  was  with  him, 

10.  And  delivered  him  out  of  all  his  afflictions,  and  gave  him 
favor  and  wisdom  in  the  sight  of  Pharaoh  king  of  Egypt;  and  he 
made  him  governor  over  Egypt  and  all  his  house. 

11.  Now  there  came  a  dearth  over  all  the  land  of  Egypt,  and 
Chanaan,  and  great  affliction  :  and  our  fathers  found  no  sustenance. 

12.  But  when  Jacob  heard  that  there  was  corn  in  Egypt,  he 
sent  out  our  fathers  first. 

13.  And  at  the  second  time  Joseph  was  made  known  to  his 
brethren ;  and  Joseph's  kindred  was  made  known  unto  Pharaoh. 

14.  Then  sent  Joseph,  and  called  his  father  Jacob  to  him,  and 
all  his  kindred,  three  score  and  fifteen  souls. 

15.  So  Jacob  went  down  into  Egypt,  and  died,  he,  and  our 
fathers, 

16.  And  were  carried  over  into  Sychem,  and  laid  in  the  sepul- 
chre that  Abraham  bought  for  a  sum  of  money  of  the  sons  of 
Emmor  the  father  of  Sychem. 

The  "envy"  of  Joseph's  brethren  had  its  analogy  in  the 
malice  of  the  Jew^s  against  Jesus,  so  that  Stephen's  allusion 
to  it  was  apparently  designed  to  be  suggestive.  God  will 
surely  be  with   and  for  the  wronged  and  innocent  party. 


58  ACTS. CHAP.    VII. 

Let  this  venerable  council  take  notice  of  this  great  moral 
lesson  in  our  nation's  history ! 

V.  15,  16  seem  to  assume  that  not  only  Joseph  and  Ja- 
cob, but  all  the  patriarchs  were  taken  to  Canaan  for  burial. 

In  our  present  text  there  is  difficulty  in  the  point  that 
Abraham  is  said  to  have  bought  the  family  tomb  at  Sychem; 
whereas,  his  purchase  was  at  Hebron  (Gen.  23 :  1-10)  and 
Jacob's  at  Sychera  (Gen.  33 :  19)  where  Joseph  also  was 
buried  (Josh.  24:  32). — The  word  "Abraham"  may  be  a 
textual  error  for  Jacob.  This  solution  seems  more  obvious 
and  satisfactory  than  any  other. 

17.  But  when  the  time  of  the  promise  drew  nigh,  Avhich  God 
had  sworn  to  Abraham,  the  people  grew  and  multiplied  in  Egypt, 

18.  Till  another  king  arose,  which  know  not  Joseph. 

19.  The  same  dealt  subtilly -with  our  kindred,  and  evil  entreated 
our  f\ithers,  so  that  they  cast  out  their  young  children,  to  the  end 
they  might  not  live. 

20.  In  which  time  Moses  was  born,  and  was  exceeding  fair,  and 
nourished  up  in  his  father's  house  three  months. 

21.  And  when  he  was  cast  out,  Pharaoh's  daughter  took  him 
up,  and  nourished  him  for  her  own  son. 

22.  And  Moses  was  learned  in  all  the  wisdom  of  the  Egyptians, 
and  was  mighty  in  words  and  in  deeds. 

23.  And  when  he  was  full  forty  years  old,  it  came  into  his 
heart  to  visit  his  brethren  the  children  of  Israel. 

24.  And  seeing  one  of  them  suffer  wrong,  he  defended  him,  and 
avenged  him  that  was  oppressed,  and  smote  the  Egyptian: 

25.  For  he  supposed  his  brethren  would  have  understood  how 
that  God  by  his  hand  Avould  deliver  them :  but  they  understood 
not. 

26.  And  the  next  day  he  showed  himself  unto  them  as  they 
strove,  and  would  have  set  them  at  one  again,  saying,  Sirs,  3'C  are 
brethren ;  why  do  ye  wrong  one  to  another  ? 

27.  But  he  that  did  his  neighbor  wrong  thrust  him  away,  say- 
ing, Who  made  thee  a  ruler  and  a  judge  over  us  ? 

28.  Wilt  thou  kill  me,  as  thou  didst  the  Egyptian  yesterday? 

29.  Then  fled  Moses  at  this  saying,  and  was  a  stranger  in  the 
land  of  Madian,  where  he  begat  two  sons. 

Stephen  expands  the  history  of  Moses  fully,  adducing 
several  points  of  very  great  general  interest,  and  some  that 
bear  very  suggestively  by  way  of  analogy  upon  the  sin  of 
the  Jews  in  rejecting  Jesus,  especially  the  passage  v.  35  and 
onwards. 

In  V.  18  "another  king"  a.ssumes  atiother  dynasty — no-i 
ticed  here  to  account  for  the  great  change  of  governmental 
policy  toward  the  Hebrew  people.  [This  subject  Ls  treated 
in  mj  "Pentateuch,"  pages  216-220.] 


ACTS. — CHAP.    VII.  59 

In  V.  19  the  authorized  version  assumes  that  the  Egyp- 
tians treated  the  Hebrews  Avith  such  severity  that  they  act- 
ually cast  out  their  own  infant  offspring  to  perish.  The 
sense  of  the  original  is  probably  what  is  called  felic; — they 
oppressed  the  Hebrew  parents  jbr  the  purpose  of  making  them 
expose  their  offspring  to  perish — which,  however,  docs  not 
imply  that  this  plan  was  successful  and  that  those  Hebrew 
parents  did  murder  their  own  offspring.  The  truth  seems 
rather  to  have  been  that  this  scheme  failed  and  that  the 
Egyptians  resorted  to  yet  other  methods  of  child-murder, 
none  of  which  were  very  successful.  Certainly  none  of  them 
availed  to  check  the  rapid  increase  of  Hebrew  population. 

Pharaoh's  daughter  "took  up"  Moses,  in  the  technical 
sense  of  adopting  him  as  her  own.  The  phrase  is  supposed 
to  have  come  into  use  from  the  practice  of  the  father  taking 
up  to  his  o\Yn  bosom  the  babe  he  jDroposed  to  rear,  in  dis- 
tinction from  those  which  were  left  to  perish. 

In  the  life  of  Moses,  Stephen  makes  three  quite  distinct 
forty-year  periods; — the  first  in  the  court  of  Pharaoh  (v. 
23),  cut  short  by  the  events  recorded  (vs.  23-29);  the  sec- 
ond in  Arabia  ["the  land  of  Midian"],  also  of  forty  years 
(v.  30) — terminated  by  God's  manifestations  at  the  burning 
bush;  and  the  third,  delivering  and  leading  forth  Israel 
another  forty  years  (v.  36)  to  his  death  at  the  age  of  one 
hundred  and  twenty  (Deut.  34:  7).  A  more  eventful  hu- 
man life — a  greater  man,  endowed  and  used  of  God  for 
greater  ends — where  shall  we  go  to  find? 

On  verse  23  we  may  ask — AVhat  put  it  in  his  heart  just 
then  and  not  before,  to  visit  his  oppressed  brethren  of  Is- 
rael?— -and  find  no  answer  save  that  which  refers  it  ulti- 
mately to  God. — Or  (on  v.  25)  we  may  ask  wdiat  reason 
he  had  to  suppose  that  his  brethren  would  understand  that 
God  would  deliver  them  by  his  hand; — but  no  answer  ap- 
pears. We  must  suppose  it  was  made  clear  to  himself. 
Probably  his  brethren  ought  to  have  understood  on  this 
point  more  than  they  did.  Stephen  gives  aU  the  history  in 
the  case  which  was  necessary  to  suggest  the  analogy  between 
those  dull-minded  Hebrews  and  the  far  more  guilty,  self- 
blinded  Jews  of  his  time,  who  would  not  see  in  Jesus  of 
Nazareth  their  own  deliverer. 

30.  And  when  forty  years  were  expired,  there  appeared  to  him 
in  the  wilderness  of  Mount  Sina  an  angel  of  the  Lord  in  a  flame 
of  fire  in  a  bush. 


60  ACTS. CHAP.  VII. 

31.  When  Mosos  saw  it,  he  wondered  at  the  sight:  and  as  he 
drew  near  to  behold  it,  the  voice  of  the  Lord  came  unto  him, 

32.  Sayinir;,  I  am  the  God  of  thy  fathers,  the  God  of  Abraham, 
and  the  God  of  Isaac,  and  the  God.  of  Jacob.  Then  Moses  trem- 
bled, and  durst  not  behold. 

33.  Then  said  the  Lord  to  him,  Put  off  thy  shoes  from  thy 
feet:   for  the  place  where  thou  standest  is  holy  ground. 

34.  I  have  seen,  I  have  seen  the  affliction  of  my  people  which 
is  in  Egypt,  and  I  have  heard  their  groaning,  and  am  come 
down  to  deliver  them.  And  now  come,  I  will  send  thee  into 
Egypt. 

These  facts  of  the  history  are  in  themselves  profoundly 
interesting.  One  point  may  have  been  purposely  suggestive 
as  bearing  on  the  charge  against  Stephen  of  dishonoring 
the  temple; — viz.,  that  the  ground  where  Moses  stood  be- 
fore the  burning  bush  Avas  "  Jioly."  Any  place  is  holy 
ground  where  God  is  ;  and  no  temple,  be  it  never  so  mag- 
nificent, can  be  sacred  after  God  has  abandoned  it  and 
manifests  his  jwesence  there  no  more.  Had  those  Jews, 
sitting  in  grave  council  as  Stephen's  judges,  thought  of 
this? 

It  should  be  noticed  that  he  whom  God  calls  "  the  angel 
of  the  Lord"  (v.  30)  declares  of  himself  (v.  31-3-i)— "  I 
am  the  God  of  Abraham,"  etc.  ;  that  the  voice  is  said  to  be 
"  the  voice  of  the  Lord,"  and  that  the  entire  description 
makes  him  divine.  The  best  explanation  assumes  tliat  this 
angel  [or  messenger]  was  truly  the  revealer  of  God  under 
the  old  dispensation  and  identical  with  the  Logos — "  the 
Word  made  flesh,"  and  thus  revealing  God,  under  the  new. 
Numerous  passages  and  special  arguments  might  be  adduced 
to  sustain  this  view;  but  it  would  seem  sufficient  to  refer  to 
Ex.  23:  20-23;— "Behold,  I  send  an  Angel  before  thee, 
to  keep  thee  in  the  way,  and  to  bring  thee  into  the  place 
which  1  have  prepared.  Beware  of  him,  and  obey  his  voice, 
provoke  him  not;  for  he  will  not  pardon  your  trans- 
gressions: for  my  name  is  in  him.  But  if  thou  shalt  in- 
deed obey  his  voice,  and  do  all  that  I  speak;  then  I  will  be 
an  enemy  unto  thine  enemies,  and  an  adversary  unto  thine 
adversaries." 

35.  This  Moses  Avhom  they  refused,  saying,  Who  made  thee 
a  ruler  and  a  judge?  the  same  did  God  send  to  be  a  ruler  and 
a  deliverer  by  the  hand  of  the  angel  which  appeared  to  him  in 
the  bush. 

36.  He  brought  them  out,  after  that  he  had  showed  wonders 


ACTS. — CHAP.    VII.  61 

and  signs  in  the  land  of  Egypt,  and  in  the  Red  Sea,  and  in  the 
wilderness  forty  years. 

Beyond  question  Stephen  made  a  specially  suggestive 
point  here.  This  "refusing"  looks  to  the  facts  put  in  vs. 
24-28.  Tiiey  spurned  the  interposition  of  Moses  to  deliver 
them  from  their  Egyptian  oppressors,  yet  God  took  him  up; 
indeed  had  long  been  training  him  for  this  service  and  now 
called  him,  clothed  him  with  the  requisite  miraculous  pow- 
ers and  made  him  the  nation's  glorious  deliverer. Anal- 
ogously to  this,  God  had  provided  his  own  Son  ;  had  en- 
throned him  on  high  as  the  world's  great  Redeemer — all 
despite  of  the  puny  opposition  of  scribe,  Pharisee  and  Sad- 
ducee. 

37.  This  is  that  Moses,  Avhich  said  unto  the  children  of  Israel, 
A  prophet  shall  the  Lord  your  God  raise  up  unto  you  of  your 
brethren,  like  unto  me  ;   him  shall  ye  hear. 

38.  This  is  he,  that  was  in  the  church  in  the  Avilderness  with 
the  angel  which  spake  to  him  in  the  Mount  Sina,  and  with  our 
fathers :  who  received  the  lively  oracles  to  give  unto  us : 

39.  To  whom  our  fathers  would  not  obey,  but  thrust  him  from 
them,  and  in  their  hearts  turned  back  again  into  Egypt, 

40.  Saying  unto  Aaron,  Make  us  gods  to  go  before  us:  for  as 
for  this  Moses,  which  brought  us  out  of  the  land  of  Egypt,  we 
wot  not  what  is  become  of  him. 

41.  And  they  made  a  calf  in  those  days,  and  offered  sacrifice 
unto  the  idol,  and  rejoiced  in  the  works  of  their  own  hands. 

42.  Then  God  turned,  and  gave  them  up  to  worship  the  host 
of  heaven;  as  it  is  written  in  the  book  of  the  prophets,  O  ye 
house  of  Israel,  have  ye  offered  to  me  slain  beasts  and  sacrifices 
by  the  space  of  forty  years  in  the  wilderness? 

43.  Yea,  ye  took  up  the  tabernacle  of  Moloch,  and  the  star  of 
your  god  Remphan,  figures  which  ye  made  to  worship  them  : 
and  I  will  carry  you  away  beyond  Babylon. 

The  prophecy  of  the  Messiah  by  Moses  (Deut.  18 :  15,  etc.) 
was  very  pertinent  in  this  defense.  Your  own  Moses  spake 
of  this  very  Jesus  Avhom  ye  have  slain,  solemnly  charging 
you  to  "  hear  him." 

"In  the  church" — this  word  being  used  in  the  same  sense 
as  "  congregation,"  currently  applied  to  the  assembled  people 
of  Israel  in  their  wilderness  life.  Moses  was  continually 
with  that  revealing  angel  who  talked  with  him  on  Mount 
Sinai  and  '^with  our  fathers" — in  the  sense  of  being  a  Me- 
diator [messenger]  between  the  two  parties,  receiving  the 
law  from  the  Augel  and  communicating  it  to  the  fathers. 


62  ACTS. CHAP.    VII. 

Thus  the  living  [life-giving]  oracles  [revelations]  of  God 
came  to  us. 

They  "turned  back  to  Egypt  in  their  heart"  in  the  two- 
fold sense  of  longing  for  its  luxuries  in  the  place  of  their 
•'light"  diet  of  manna,  but  yet  more,  in  their  proclivities 

toward  the  idol-worship  of  Egypt. "  Gods  to  go  before 

us" — not  to  lead  us  back  into  Egypt,  but  to  lead  us  on,  out 
of  this  wilderness; — to  be  our  God  in  the  sense  of  One  whom 

we  may  worship  and  may  follow. "As  for  this  Moses" — 

said  in  contemptuous  words  and  tone — he  has  left  us  and 
gone,  we  know  not  where.  But  there  was  far  less  reason 
in  what  they  said  than  they  supposed. Vs.  42,  43  as- 
sume that  their  mad  passion  for  idols  was  so  abusive  and  so 
grievous  to  Jehovah  that  he  abandoned  them  to  their  heart's 
desire,  even  to  worship  the  heavenly  bodies  and  to  cai'ry 
(secretly,  Ave  may  suppose)  the  tent  of  the  god  Moloch  and 
the  star  of  the  god  Remphau,  all  their  way  through  their 
journeying  in  the  desert.  [On  the  probable  sense  of  these 
words,  Moloch;  Remphan,  see  my  Notes  on  Amos  5: 
25-27.]  On  some  points  of  no  great  practical  importance, 
critics  have  held  various  opinions:  as  to  the  general  sense, — 
idolatrous  images,  fostering  secret  idol  Avorship,  there  is  no 

uncertainty. The  question    (v.  42) — "  Have  ye  offered 

to  me  slain  beasts,"  etc.,  is  put  by  a  Gr.  particle  Avhich 
assumes  a  negative  ansAver: — Did  ye  indeed  sacrifice  to  me  f 
Not  at  all;  fiir  from  it.     In   your  hearts   ye  were  all  the 

time  Avorshiping  those   secret    idols. For  this  incurable 

idolatry  God  doomed  them  to  their  seventy  years'  captivity, 

beyond  Babylon. Stephen    draAvs    a    dark,  humiliating 

picture  of  the  Hebrew  fathei's  in  the  AA'ilderness  and  on- 
AA'ard — all  suggesting  that  a  like  spirit  of  apostasy  from 
the  true  God  Avas  still  rank  and  most  offensive  in  their  then 
living  descendants. 

44.  Our  fathers  had  the  tabernacle  of  witness  in  the  Avilder- 
ness,  as  he  had  appointed,  speakinc;  unto  Moses,  that  he  should 
make  it  according  to  the  fashion  that  he  had  seen. 

45.  Which  also  our  fathers  that  came  after  brought  in  AA-ith 
Jesus  into  the  possession  of  the  Gentiles,  whom  God  draA'e  out 
before  the  face  of  our  fothers,  unto  the  days  of  David, 

46.  Who  found  favor  before  God,  and  desired  to  iind  a  taber- 
nacle for  the  God  of  Jacob. 

"The  tabernacle  of  witness" — so  called  (Num.  9:  15 
and  17:  8)  as  bearing  perpetual  testimony  to  a  present 
God  and  to  the  revelations  of  his  Avill.     It  held  as  its  sa- 


ACTS. — CHAP.   VII.  63 

cred  trust  the  two  tables  of  the   law  which  testified  as  to 
God's  will. 

In  V.  45  the  name  "Jesus"  should  have  been  Joshua. 
The  Septuagint  version  spells  the  name  "Joshua"  Jesus — 
a  flict  which  begets  this  confusion — both  here  and  in  Heb. 
4:  8.  Of  course,  the  reference  here  must  be  to  that  Joshua 
who  led  Israel  into  Canaan. 

47.  But  Solomon  built  him  an  house. 

48.  Howbeit  the  most  High  dwelleth  not  in  temples  made  with 
hands  :  as  saith  the  prophet, 

49.  Heaven  is  my  throne,  and  earth  is  my  footstool :  what  house 
will  ye  build  me  ?    saith  the  Lord  :  or  Avhat  is  my  place  of  rest  ? 

50.  Hath  not  my  hand  made  all  tlicse  things  ? 

The  question  of  the  temple  and  its  permanence  was  one 
of  the  issues  made  in  the  indictment  against  Stephen  (6 :  13) ; 
and  hence  called  for  these  statements.  Solomon  did  indeed 
build  a  temple  fn'  Jehovah ;  and  yet  as  Paul  also  said  on 
Mars'  Hill  (Acts  17  :  24)  ;  "  The  Most  High  can  not  be  con- 
tained within  hand-made  temples"  :  and  Isaiah  said  in  sub- 
lime strains  (66  :  1,  2) — "  Heaven  is  my  throne  ;  the  earth 
is  my  footstool ;  what  house,  therefore,  can  ye  build  for  me?" 
— commensurate  to  the  vastness  of  my  being  and  befitting 
my  infinite  glory  ! 

The  inference  which  Stephen  Avould  suggest  may  be  of 
this  sort  :  The  hand-made  temple  rebuilt  by  Herod  is  of 
far  less  consequence  than  ye  would  assume.  If  God  shall 
have  left  it,  it  may  go  down  suddenly  under  his  terrible 
judgments  against  an  apostate  people ! 

51.  Ye  stifl-necked  and  uncircumcised  in  heurt  and  ears,  ye  do 
always  resist  the  Holy  Ghost :  as  your  fathers  did,  so  do  ye. 

52.  Which  of  the  prophets  have  not  your  fathers  persecuted? 
and  they  have  slain  them  Avhich  showed  before  of  the  coming  of 
the  Just  One  :  of  whom  je  have  been  now  the  betrayers  and 
murderers : 

53.  Who  have  received  the  laAv  by  the  disposition  of  angels, 
and  have  not  kept  it. 

This  arraignment  was  awfully  true,  and  yet  keenly  har- 
rowing upon  their  proud  souls.  Of  nothing  were  they  more 
proud  than  of  their  religious  reputation — of  being  God's 
peculiar  people — both  having  his  law  and  being  its  recog- 
nized and  honored  teachers  and  illustrative  examples.  There- 
fore, to  have  a  prisoner  at  their  bar  under  indictment  for 
blasphemy,  charge  them  with  being  obstinately  rebellious 


64  ACTS. — CHAP.    VII. 

against  the  true  God  ;  "  uncircumcised  in  heart  and  ears" 
(worse  than  the  heathen)  and  "  always  resisting  the  Holy 
Ghost,"  even  like  their  idolatrous  fathers  whose  dark  record 
he  had  been  recalling  to  their  thought — this  was  in  their 
view  unutterably  exasperating  and  outrageous  ! — Which  of 
the  old  prophets  did  not  your  wicked  lathers  persecute? 
And  ye  are  doing  the  same  thing  !  They  put  to  death  the 
men  who  foretold  to  us  the  coming  of  the  Just  One — our 
nation's  Messiah  and  Redeemer,  and  ye  have  now  betrayed  and 
murdered  him! — Ye  being  men  who  received  the  law — i.  e., 
inasmuch  as  ye  (through  your  fathers)  did  receive  the  law 
by  means  of  the  interposition  of  angels  (see  for  this  fact  Gal. 
3:  19  and  Heb.  2:  2) — a  circumstance  which  heightened 
the  evidence  of  its  being  from  God,  and  thus  greatly  aggra- 
vated their  guilt  in  not  having  kept  it. The  word  "  dis- 
position" here  has  no  reference  to  a  state  of  mind,  but  rather 
to  their  physical  agency  in  the  giving  of  the  law  from  Sinai. 
The  Greek  preposition  before  this  noun  [eis  when  we  should 
expect  dia]  involves  difficulties  of  construction  ;  yet  the  gen- 
eral sense  of  tlie  passage  is  clear  and  certain.  The  sentence 
seems  to  be  elliptical,  omitting  some  word  of  this  sort : — 
This  law  having  been  imparted,  conveyed,  along  serried 
hosts  of  angels. 

Such  was  the  climax  of  this  powerful,  scathing,  withering 
speech. 

54.  When  they  heard  these  things,  they  were  cut  to  the  heart, 
and  they  gnashed  on  him  with  their  teeth. 

55.  But  he,  being  full  of  the  Holy  Ghost,  looked  up  steadfastly 
into  heaven,  and  saw  the  glory  of  God,  and  Jesus  standing  on 
the  right  hand  of  God, 

56.  And  said,  Behold,  I  see  the  heavens  opened,  and  the  Son 
of  man  standing  on  the  right  hand  of  God. 

57.  Then  they  cried  out  with  a  loud  voice,  and  stopped  their 
ears,  and  ran  upon  him  with  one  accord, 

58.  And  cast  him  out  of  the  city,  and  stoned  him :  and  the 
witnesses  laid  down  their  clothes  at  a  young  man's  feet,  whose 
name  was  Saul. 

The  strongest  words  are  used  to  express  their  fury,  mad- 
ness and  almost  demoniac  frenzy.  They  were  sawn  asunder 
through  their  very  heart!  They  gnashed  their  teeth,  howl- 
ing in  their  rage  (as  the  Greek  word  suggests). 

Of  this  vision  of  the  oj^encd  heavens,  we  can  know  only 
what  is  said,  and  this  explains  nothing  as  to  the  manner  in 
which  this  revelation  was  made.     It  was  supernatural.     This 


ACTS. — CHAP.    VII.  65 

word  lifts  it  at  once  above  the  normal  experiences  of  men 
and  above  the  natural  operation  of  any  laws  Avith  which  we 
are  familiar. — He  saw  the  effulgence  of  God's  glory.  He 
saw  Jesus,  not  sitting  as  the  scrij;)tures  most  often  represent 
him,  but  standing  as  if  he  had  arisen  in  his  majesty  to  sus- 
tain his  dying  servant. Observe,   Stephen  says — "The 

Son  of  man  " — a  name  never  elsewhere  used  of  Christ,  ex- 
cept by  himself.  Apparently  Stephen  would  say — I  saw  that 
glorious  Being  who  calls  himself  "  the  Son  of  man." 

It  is  legitimate  for  us  to  inquire  whether  there  are  obvious 
reasons  for  granting  to  this  first  Christian  martyr  these 
beatific  visions. 

We  may  answer:  1.  They  are  introduced  as  a  result  (in 
its  highest  form,  probably)  of  being  "filled  with  the  Holy 
Ghost." 

2.  They  were  inexpressibly  consoling  to  his  heart  under 
those  extremest  trials  that  human  flesh  ever  bears. 

3.  It  may  be  supposed  they  were  granted  to  this  first 
Christian  martyr  for  the  inspiration  of  hosts  of  imperilled 
men  soon  to  follow  him  through  agony  and  death  to  a  mar- 
tyr's crown.  For  such  a  purpose  this  was  preeminently  the 
time  and  the  place  for  this  manifestation. 

4.  Finally ;  it  may  have  been  designed  to  bear  to  his  mur- 
derers God's  solemn  testimony  that  they  were  putting  to 
death  a  man  of  God,  an  heir  of  heaven ;  upon  whose  dying 
eye,  visions  of  heavenly  glory  were  even  then  breaking  forth 
to  view.  That  they  repelled  this  testimony  by  no  means 
proves  that  God  did  not  give  it  for  a  testiniony.  Their 
blindness  and  deafness  revealed  their  guilt  the  more. 

Not  to  pollute  a  city  so  sacred  with  the  blood  of  such  a 
man,  they  first  cast  him  out,  and  then  stoned  him  to  death. 
So  the  blasphemer  in  the  wilderness  (Lev.  24: 14)  was  "stoned 

without  the  camp." By  Jewish  law,  the   witnesses   cast 

the  first  stone  (Deut.  17:  7)  ;  for  convenience,  first  laying 
oft'  their  outer  garments.  That  Saul  took  charge  of  these 
garments  is  mentioned  here  to  introduce  him  to  the  reader 
as  a  man  then  in  full  syinpathy  with  this  prosecution  and 
murder.     (So  the  first  clause  of  chap.  8.) 

59.  And  they  stoned  Stephen,  calling  upon  God,  and  saying,  Lord 
Jesus,  receive  my  spirit. 

60.  And  he  kneeled  down,  and  cried  with  a  loud  voice,  Lord, 
lay  not  this  sin  to  their  charge.  And  when  he  had  said  this,  he 
fell  asleep. 

The  word  "  God"  in  italics  (v.  59)  has  no  textual  author- 


66  ACTS. — CHAP.  YII. 

ity.  The  Greek  says  merely,  "  They  stoned  Stephen,  he 
making  invocation  and  saying.  Lord  Jesus,  receive  my 
spirit."  The  word,  "making  invocation,"  affirms  that  he 
called  upon  [some  one],  without  naming  the  being  addressed ; 
but  this  the  historian  gives  by  quoting  Stephen's  own  words — 
"  Lord  Jesus."  Elsewhere  this  participle  [making  invoca- 
tion] [epikaloumenos]  is  repeatedly  used  of  those  who  call 
on  the  name  of  the  Lord  Jesus  (1  Cor.  1 :  2,  and  Acts  22 : 
16  and  9 :  14,  2L  Compare  also  Acts  2 :  21  and  22 :  16,  and 
Rom.  10:  12,  13). His  prayer,  surrendering  his  depart- 
ing spirit,  was  addressed  to  his  own  recognized  Lord,  even 
the  risen  and  glorified  Jesus  Avhom  he  saw  at  the  right  hand 
of  God — very  decisive  authority  for  prayer  to  Jesus,  and 
consequently  a  proof  of  his  true  divinity. 

"Lay  not  this  sin  to  their  charge,"  is  perfectly  in  sympa- 
thy with  the  last  prayer  of  Jesus  for  his  enemies:  "  Father, 
forgive  them."  Thus  the  natural  sublimity  of  this  scene — 
a  man  meeting  death  fearlessly  under  the  murderous  hand 
of  wild  fanaticism,  is  doubly  sublime  in  its  moral  grandeur — 
imploring  God  to  w'aive  all  record  of  this  sin,  and  still  hold 

himself  ready  to  forgive  and  to  save. That  his  death  Avas 

said  to  be  a  "  falling  asleep"  must  be  construed  to  mean  that 
his  end  "svas  peace.  Jesus  had  appropriated  this  Avord  for 
the  case  of  Lazarus  ;  and  Paul  describes  those  who  die  *'  in 
Christ"  by  the  same  beautiful  symbol  (1  Cor.  15:  18,  and  1 
Thess.  4:"  14). 

Thus  on  the  first  page  of  this  brief  church  history  of 
those  marvelous  times,  there  flashes  forth  Avith  a  brilliancy 
almost  unparalleled,  tliis  last  and  only  recorded  speech  of 
Stephen  and  his  triumphant  martyr-death. Of  his  ante- 
cedent history  we  are  told  nothing.  Hoav  long  he  had  been 
in  the  Christian  brotherhood ;  whether  his  profound  famil- 
iarity with  the  Old  Testament  scriptures  had  been  reached 
as  a  Christian  or  as  a  Jewish  student ;  what  promise  he  might 
have  given  previously  of  the  power  that  Avas  in  him ; 
whether  it  developed  itself  suddenly  under  his  baptism  of 
the  Spirit,  to  the  surprise  of  the  Avhole  Christian  commu- 
nity— Ave  are  left  to  conjecture.  ]\Iore  knoAvleilge  of  his  case 
we  may  ask  for,  but  Ave  ask  in  vain.  We  shall  doubtless  be 
safe  in  attributing  a  large  measure  of  his  Avonderful  poAvers 
to  the  preserice  of  the  Holy  Ghost,  filling  his  utmost  ca- 
pacities. 


ACTS. — CHAP.   VIII.  67 


CHAPTER   VIII. 

Persecution  becomes  general  and  severe,  scattering  the 
disciples  abroad  (vs.  1-4);  Philip  to  Samaria;  his  great  suc- 
cess there  (vs.  5-8)  ;  Simon  the  magician — at  first  professes 
faith  (vs.  9-13);  Peter  and  John  visit  Samaria  (vs.  14-17); 
Simon's  simony,  proposing  to  buy  with  money  the  power  of 
the  Holy  Ghost  (vs.  18-24) ;  Philip  and  the  eunuch  of 
Ethiopia  (vs.  25-40). 

1.  And  Saul  Avas  consenting  unto  his  death.  And  at  that  time 
there  Avas  a  great  persecution  against  the  church  which  was  at 
Jerusalem  ;  and  they  Avere  all  scattered  abroad  throughout  the  re- 
gions of  Judisa  and  Samaria,  except  the  apostles. 

2.  And  devout  men  carried  Stephen  to  his  burial,  and  made 
great  lamentation  over  him. 

3.  As  for  Saul,  he  made  havoc  of  the  church,  entering  into 
every  house,  and  haling  men  and  Avomen,  committed  them  to 
prison. 

4.  Therefore  they  that  Afvere  scattered  abroad  Avent  every-where 
preaching  the  Avord. 

AVith  the  general  purpose  of  describing  this  outburst  of 
hot  persecution,  the  historian  blends  the  special  purpose  of 
bringing  to  our  notice  the  young  man  Saul,  now  fiercest 
among  the  persecutors.  He  was  present  at  Stephen's  death, 
"  consenting  "  (as  our  Auth.  Ver.  has  it)  but  the  Greek  Avord 
is  even  stronger — well  pleased ;  in  hearty  sympathy  with  that 
tragic  scene.  "He  made  havoc  of  the  church,"  savagely 
wasting  and  desolating  it ;  forcing  his  way  into  private 
houses  and  dragging  forth  men  and  women,  to  commit  them 
to  prison.  "Haling"  is  an  old  word  for  hauling;  rudely 
dragging  them  along. 

Si^eaking  in  general  terms,  all  the  church  at  Jerusalem 
except  the  apostles  were  scattered  abroad  over  Judea  and 
Samaria;  but  (as  often  happens)  the  persecution  which 
aimed  to  destroy  the  church  served  to  send  abroad  more 
widely  its  earnest  words  of  salvation.  So  God  makes  the 
wrath  of  man  work  out  his  OAvn  praise. 
^  "  All  except  the  apostles,"  who  perhaps  interpreted  too 
rigidly  the  command — "Tarry  ye  in  Jerusalem;"  or  as- 
sumed it  to  remain  in  force  after  its  purpose  had  been  ac- 
complished. In  process  of  time,  yielding  to  the  construc- 
tion of  it  which  providential  events  forced  upon  them,  they 
too,  most  of  them,  went  abroad  with  the  gospel  message. 


68  ACTS. — CHAP.   VIII. 

Stephen's  death  Avas  a  great,  not  to  say  an  irreparable  loss. 
Did  the  mourners  who  bore  him  to  liis  honored  grave  pray 
God  to  fill  his  place  with  another  man  of  like  spirit  and 
power?  If  so,  their  prayer  may  have  been  heard  and  an- 
swered in  the  conversion  of  Saul — a  Avay  no  human  mind 
Avould  have  thought  of!  But  God's  Avays  are  so  often 
high  above  man's  thought  that  nothing  in  this  line  ought 
ever  to  surprise  us.  The  historian  brings  the  two  names, 
Stephen  and  Saul,  together  as  if  he  would  suggest  their 
mutual  relations. 

5.  Then  Philip  went  down  to  the  city  of  Samaria,  and  preached 
Christ  unto  them. 

6.  And  the  people  with  one  accord  gave  heed  unto  those  things 
which  Philip  spake,  hearing  and  seeing  the  miracles  which  he 
did. 

7.  For  unclean  spirits,  crying  with  loud  voice,  came  out  of 
many  that  were  possessed  with  them:  and  many  taken  with  pal- 
sies, and  that  were  lame,  were  healed. 

8.  And  there  was  great  joy  in  that  city. 

This  is  Philip  the  evangelist  [deacon]  of  Acts  6 :  5  and 
21 :  8 — one  of  the  seven,  named  next  after  Stephen  ;  and  is 
not  Philip  the  apostle,  who  should  be  included  (v.  1)  among 
the  rest  remaining  in  Jerusalem. 

Some  doubt  hangs  over  the  question  wdiether  this  "city 
of  Samaria"  is  the  city  bearing  this  name,  or  some  other 
well  known  city  in  the  province — perhaps  Sychar  where 
Jesus  spent  two  days  with  very  hopeful  results  (John  4:) 
The  main  points  bearing  on  this  question  arc — that,  else- 
where in  the  New  Testament,  Samaria  is  the  province,  not 
the  city;  and  that  "the  city  of  Samaria"  may  surely  mean 

some  other  well  known   city  in   that  province. Yet  the 

probabilities  are  that  if  the  historian  had  referred  to  any 

other  city,  he  would    have  named  it. The  people  were 

drawn  by  the  miracle  to  give  earnest  attention  to  Philip's 
preaching.  It  was  one  of  the  first  objects  of  those  miracles 
to  draw  attention  and  to  impress  a  conviction  of  the  preach- 
er's divine  mission. In  v.  7  the  older  manuscript  author- 
ities support  this  reading:  "  Many  of  those  having  unclean 
spirits  came  out — the  spirits  crying  with  loud  voice."  This 
crying,  coming  not  from  tlie  human  subject  but  from  the 
foreign  spirit,  tlien  being  expelled,  is  variously  attributed  to 
resistance;  to  rage;  or  to  their  recognition  of  a  higher  power 
terrible  to  themselves.  (See  Mark  1 :  26  and  3:11  and  9: 
26  and  Luke  4:  41). 


ACTS. CHAP.    VIII.  69 

The  palsied  and  the  lame — well  known  infirmities  incident  • 
to  human  flesh,  are  broadly  distinguished  from  demoniacal 
possessions.     The  miracle-working  power  of  Philip  availed 
for  either  class. 

"  Great  joy  " — due  in  part  to  these  miracalous  cures,  bring- 
ing relief  to  men  long  sorely  afilicted  with  physical  suffer- 
ing, and  relief  to  their  friends  on  their  behalf;  but  more, 
doubtless,  to  the  peace  and  gladness  of  souls  new-born  to 
God.  What  myriads  could  testify  that  such  joy  is  "great!" 
If  the  spiritual  power  of  a  genuine  work  of  God  pervaded 
this  city  of  Samaria,  no  more  truthful  report  of  results  than 
this  could  be  given  in  so  few  words; — "  Great  joy  in  that 
city." 

9.  But  there  was  a  certain  man,  called  Simon,  which  beforetime 
in  the  same  city  used  sorcery,  and  bewitched  the  people  of  Sa- 
maria, giving  out  that  himself  was  some  great  one: 

10.  To  whom  they  all  gave  heed,  from  the  least  to  the  greatest, 
saying,  This  man  is  the  great  power  of  God. 

11.  And  to  him  they  had  regard,  because  that  of  long  time  he 
had  bewitched  them  with  sorceries. 

12.  But  when  they  believed  Philip  preaching  the  things  con- 
cerning the  kingdom  of  God,  and  the  name  of  Jesus  Christ,  they 
were  baptized,  both  men  and  women. 

13.  Then  Simon  himself  believed  also  :  and  when  he  was  bap- 
tized, he  continued  with  Philip,  and  wondered,  beholding  the 
miracles  and  signs  which  were  done. 

Sorcery,  coupled  with  various  magic  arts,  has  appeared 
among  all  unchristian  nations  in  every  age  of  time — one  of 
Satan's  grand  schemes  of  deception,  delusion  and  malign  in- 
fluence over  the  human  mind.  The  law  given  of  God 
through  Moses  forbad  all  tampering  with  such  arts,  and 
punished  every  class  of  magicians  severely. 

This  case  of  Simon  well  illustrates  their  spirit — the  ruling 
passion  being  the  love  of  money  and  the  love  of  notoriety — 
giving  out  that  himself  was  something  great  and  laboring  to 
make  the  duped  people  cry  out — "  This  man  is  the  great 
power  of  God  !  "  See  what  superhuman  deeds  he  works ! — 
For  a  long  time  Simon  had  held  undisputed  sway  over  the 
credulous,  deluded  people ; — till  Philip's  preaching  broke 
the  spell  and  brought  them  to  know  Christ.  Simon's  occu- 
pation being  gone  and  his  distinctive  honor  as  a  magician 
with  it,  what  should  he  do  but  fall  into  the  general  current 
of  popular  feeling ;  believe  and  be  baptized — perhaps  think- 
ing to  try  his  hand  for  distinction  in  this  new  line  of  opera- 


TO  ACTS. — CHAP.    VIII. 

tions.  Precisely  what  motives  other  than  these  may  have 
acted  on  him,  is  not  said  ;  but  the  sequel  showed  j)lainly  that 
his  old  passion  for  money  and  pre-eminence  was  by  no  means 
slain.  Consequently  his  apostasy  was  only  a  question  of 
time,  waiting  its  opportunity. 

14.  Now  when  the  apostles  which  were  at  Jerusalem  heard  that 
Samaria  had  received  the  Avord  of  God,  they  sent  unto  them  Peter 
and  John  : 

15.  AVho,  when  they  were  come  down,  2'>rayed  for  them,  that 
they  mi2;ht  receive  the  Holy  Ghost: 

16.  (For  as  yet  he  was  fallen  upon  none  of  them  :  only  they 
were  baptized  in  the  name  of  the  Lord  Jesus.) 

17.  Then  laid  they  their  hands  on  them,  and  they  received  the 
Holy  Ghost. 

In  religious  belief  and  practice,  the  Samaritans  held  mid- 
dle ground  between  the  Jew  and  the  Gentile, — Their  relig- 
ious doctrines  are  indicated  somewhat  in  the  history  of  the 
visit  and  labors  of  our  Lord  among  them  (John  4:). 
Hence  this  revival  of  religion  among  them,  while  it  awak- 
ened profound  interest  among  the  apostles  at  Jerusalem,  did 
not  by  any  means  bring  up  the  great  question  which  Peter 
had  to  grapple  with  when  summoned  (Acts  10:)  to  visit  the 
Roman  centurion,  Cornelius,  at  Cesarea. 

This  "  receiving  of  the  Holy  Ghost"  must  be  understood, 
not  of  his  ordinary  spiritual  influences  in  the  conviction  and 
regeneration  of  men,  but  of  those  extraordinary  spiritual 
gifts  which  were  peculiar  to  the  early  Christian  age.  This 
history  shows  that  these  extraordinary  gifts  were  imparted 
through  imposition  of  the  apostles'  hands.  Apparently 
Philip  had  not  this  power.     Peter  and  John  had  it. 

18.  And  when  Simon  saw  that  through  laying  on  of  the  apos- 
tles' hands  the  Holy  Ghost  was  given,  he  offered  them  money, 

19.  Saying,  Give  me  also  this  power,  that  on  whomsoever  I  lay 
hands,  he  may  receive  the  Holy  Ghost. 

20.  But  Peter  said  unto  him,  Thy  money  perish  with  thee,  be- 
cause thou  hast  thought  that  the  gift  of  God  may  be  purchased 
with  money. 

21.  Tiiou  hast  neither  part  nor  lot  in  this  matter  :  for  thy  heart 
is  not  right  in  the  sight  of  (Jod. 

22.  Repent  therefore  of  this  thy  wickedness,  and  pray  God,  if 
perhaps  the  thought  of  thine  heart  may  be  forgiven  thee. 

23.  For  I  perceive  that  thou  art  in  the  gall  of  bitterness,  and 
in  the  bond  of  iniquity. 

24.  Then  answered  Simon,  and  said.  Pray  ye  to  the  Lord  for 
me,  that  none  of  these  things  which  ye  have  spoken  come  upon  me. 


ACTS. CHAP.    VIII.  71 

25.  And  they,  when  they  had  testified  and  preached  the  word 
of  the  Lord,  returned  to  Jerusalem,  and  preached  the  gospel  in 
many  villages  ol'  the  Samaritans. 

When  Simon  saw  this,  a  bright  thought  struck  his  mind: 
— This  would  do  more  for  me  than  my  old  magic  ever  did ! 
I  can  afford  to  pay  a  good  ])rice  for  it.     And  so  he  offered 

them  money  for  this  power. Peter  was  moneyless;  often 

enough  felt  the  need  of  some ;  but  none  the  less  for  this  did 
his  soul  fire  up  with  indignation  against  this  base  sugges- 
tion. "  Thy  money  perish  Avith  thee!  Thou  hast  no  part 
or  lot  in  this  gospel  of  salvation  ;  thy  heart  is  utterly  sordid 
and  covetous,  alien  from  the  spirit  of  Jesus." 

In  V.  22,  the  word  "  perhaps"  suggests  that  Peter  could 
give  him  no  assurance  of  forgiveness  in  answer  to  his  prayer, 
but  prayer  and  penitence  were  his  only  hojoe.  His  soul  lay 
under  the  awful  bands  of  sin  steeped  in  the  gall  of  its  bit- 
ter and  deadly  poison. — The  words  (v.  23)  are  fearfully 
strong — the  Greek  prej^osition  [eis]  being  quite  peculiar,  in- 
dicating that  he   had  sunk  into  this  bondage,   to  its  very 

depths  of  moral  pollution  and  tyrannous  sAvay. Simon's 

request  for  their  prayers  (v.  24)  was  probably  not  very  ear- 
nest ;  of  his  praying  for  himself  there  is  no  intimation. 

The  sin  of  this  historic  character  (Simon)  has  given  his 
name — "  Simony" — to  the  sin  of  buying  or  selling  spiritual 
benefices,  preferments — the  attaining  of •  ecclesiastical  place 
and  prerogatives  by  means  of  a  money  transaction.  English 
law  subjects  this  crime  to  severe  penalties. 

26.  And  the  angel  of  the  Lord  spake  unto  Philip,  saying.  Arise, 
and  go  toward  the  south  unto  the  way  that  goeth  down  from  Je- 
rusalem unto  Gaza,  which  is  desert. 

27.  And  he  arose  and  went:  and,  behold,  a  man  of  Ethiopia, 
an  eunuch  of  great  authority  under  Candace  queen  of  the  Ethio- 
pians, w^ho  had  the  charge  of  all  her  treasure,  and  had  come  to 
Jerusalem  to  worship, 

28.  Was  returning,  and  sitting  in  his  chariot  read  Esaias  the 
prophet. 

29.  Then  the  Spirit  said  unto  Philip,  Go  near,  and  join  thyself 
to  this  chariot. 

30.  And  Philip  ran  thither  to  him,  and  heard  him  read  the 
prophet  Esaias,  and  said,  Understandest  thou  what  thou  readest? 

31.  And  he  said,  How  can  I,  except  some  man  should  guide 
me?  And  he  desired  Philip  that  he  would  come  up  and  sit  with 
him. 

An  angel  of  the  Lord  is  sent  to  direct  Philip  where  to  go 
that  he  may  meet  a  certain  man  whom  the  Lord  Avishes  to 
4 


72  ACTS. — CHAP.  VIII. 

have  him  see. Again  (v.  29)  the  Spirit  gives  him  an- 
other specific  direction — Go  near  and  make  the  acquaintance 
of  the  distinguished  man  riding  in  that  chariot.  God's 
methods  of  giving  these  specific  directions  were  various. 

Ethiopia,  an  African  kingdom  lying  south  of  Egypt,  was 
remote  from  Judea.  The  allusions  to  it  here  are  in  full  har- 
mony with  known  facts  of  history.  The  kingdom  was  gov- 
erned for  a  long  period  hy  queens,  bearing  the  name  "  Can- 
dace,"  used  like  the  name  Cesar  iu  Rome  and  Pharaoh 
in  Egypt.  Strabo  and  Dio  testify  to  a  queen  of  this  name 
making  war  against  the  Romans  in  the  twenty-second  or 
twenty-third  year  of  Augustus  ;  and  Pliny  to  another  queen 

of  the  same  name  in  the  reign  of  Vespasian. A  eunuch 

in  charge  of  the  royal  treasury  is  thoroughly  according  to 
Oriental  usage.  This  man  was  manifestly  either  a  Jew  or 
a  proselyte  to  Judaisnr — ^a  worshiper  in  the  temple  at  Jeru- 
salem, and  a  student  of  the  old  Hebrew  prophets. Noth- 
ing could  be  more  pertinent  than  Philip's  question — "  Un- 
derstandest  thou  Avhat  thou  readest?"  The  Greek  particle 
which  asks  this  question  tacitly  assumes  that  he  does  not: — 
May   I  judge  fr(jm  your    manner  that  you  fail  to  get  the 

sense? The  question,  however,  is  never  impertinent,  for 

the  reading  of  scripture  is  of  the  least  possible  use  unless 
what  is  read  be  understood.  This  man  had  suflicient  good 
sense  to  know  that. the  book  was  dark  to  him  and  that  he 
needed  some  one  to  guide  his  inquiries  and  open  those  other- 
wise dark  things  to  his  clear  apprehension. 

32.  The  place  of  the  scripture  which  he  read  was  this,  He  Avas 
led  as  a  sheep  to  the  slaughter :  and  like  a  lamb  dumb  before  his 
shearer,  so  opened  he  not  his  mouth : 

33.  In  his  humiliation  his  judgment  was  taken  away  :  and  who 
shall  declare  his  generation?  for  liis  life  is  taken  from  the  earth. 

34.  And  the  eunuch  answered  Philip,  and  said,  I  pray  thee,  of 
whom  speaketh  the  prophet  this  ?  of  himself,  or  of  some  other 
man? 

35.  Then  Philip  opened  his  mouth,  and  began  at  the  same 
scripture,  and  preached  unto  him  Jesus. 

This  passage  (Isa.  53:  7,  8)  is  the  standard  Old  Testa- 
ment i^rophecy  of  a  suffering,  dying  Messiah. — It  is  not  easy 
to  over-estimate  the  value  of  this  inspired  exposition.  It 
settles  forever  these  two  great  questions  : 

1.  That  Old  Testament  prophecy  docs  reveal  a  suffering, 
atoning  Messiah. 

2.  That  it  teaches  these  facts  concerning  his  mission  and 


A.CTS. CHAP.     VIII.  73 

work,  not  by  any  indirection,  but  most  directly  and  ex- 
plicitly ;  i.  e.,  not  by  first  describing  particularly  the  prophet 
himself,  or  some  other  man  of  their  time,  as  a  representative 
character  in  some  \vay  typical  or  symbolical  of  the  Messiah, 
and  tlien  leaving  the  reader  to  find  the  real  Messiah  in  that 
old  Hebrew  prophet  or  king.  — Philip  testifies  that  those 
words  of  Isaiah  are  not  said  of  himself,  but  of  Jesus  the 
Messiah.  He  began  at  that  very  scripture  and  answered  the 
eunuch's  question,  virtually  saying — Not  of  himself,  but  of 
some  other  one,  and  that  one  is  Jesus  of  Nazareth. 

It  is  quite  supposable  that  the  eunuch,  while  in  Jerusalem, 
heard  the  question  discussed  which  then  profoundly  moved 
the  people  and  the  doctors — Whether  Jesus  of  Nazareth 
was  the  nation's  Messiah,  and  whether  his  death  met  the 
significance  of  prophecy?  Hence  he  may  bave  been  read- 
ing over  those  prophecies  to  inquire  into  their  bearing  on 
this  great  question.  The  Avays  of  God  in  providence  are 
often  equal  to  such  foregoing  preparation  for  results  such  as 
this  narrative  records. 

V.  33  has  been  interpreted  somewhat  variously.  The  con- 
struction which  I  prefer  may  be  paraphrased  thus: — In 
his  low  estate  [the  weakness  of  mortal  flesh]  all  justice  and 
right  were  denied  him ;  and  who  can  adequately  set  forth 
the  guilt  of  the  men  of  his  time  ?  for  they  took  his  very 
life!     They  murdered  their  own  Messiah! 

By  another  construction  the  middle  clause  is  taken  to 
mean ;  Yet  who  can  recount  the  myriads  of  his  people,  his 
future  followers? — But  this  seems  to  me  far  fetched,  forced; 
and  not  well  sustained  by  the  last  words — "for  he  was  slain." 

36.  And  as  they  went  on  their  way,  they  came  unto  a  certain 
water:  and  the  eunuch  said,  See,  here  is  water;  what  doth  hin- 
der me  to  be  baptized  ? 

37.  And  Philip  said,  If  thou  believest  with  all  thine  heart, 
thou  mayest.  And  he  answered  and  said,  I  believe  that  Jesus 
Christ  is  the  Son  of  God. 

38.  And  he  commanded  the  chariot  to  stand  still :  and  they 
went  down  both  into  the  water,  both  Philip  and  the  eunuch ;  and 
he  baptized  him. 

39.  And  when  they  were  come  up  out  of  the  water,  the  Spirit 
of  the  Lord  caught  away  Philip,  that  the  eunuch  saw  him  no 
more  :  and  he  went  on  his  way  rejoicing. 

40.  But  Philip  was  found  at  Azotus  :  and  passing  through  he 
preached  in  all  the  cities  till  he  came  to  Csesarea. 

The  genuineness  of  v.  37  is  in  dispute,  Tischendorf,  with 
some  of  the   oldest   textual  authorities,   omitting  it.      The 


74:  ACTS. — CHAP.  VIII. 

weight  of  the  authorities  for  and  against  seems  to  me  to  be 
rather  nicely  bak\nced.  All  that  this  text  would  teach,  suj)- 
posing  it  genuine,  is  taught  so  abundantly  elsewhere  that  no 
great  issue  hangs  upon  this  decision. 

Tliis  case  of  baptism  is  often  appealed  to  as  one  of  great, 
if  not  even  decisive,  bearing  to  prove  immersion  to  be  the 
apostolic  mode. — I  may  speak  here  as  an  interpreter — not 
as  a  controversialist — and  say: 

(a.)  That  in  v.  36  the  Greek  Avords  legitimately  mean — 
Tiiey  came  to  some  water,  and  imply  that  the  quantity  was 
rather  small  than  great.  The  same  Greek  .pronoun  appears 
in  Acts  5:  2;  "They  brought  some  of  their  money" — i.  e., 
a  small  part  of  it. — This  ^^ense  is  favored  by  the  circum- 
stance that  this  Avas  a  desert  region,  and  that  the  sight  of 
any  water  here  Avas  a  surprise. 

(h.)  In  V.  38,  39,  "  going  down  into  the  Avater,"  and 
"  coming  up  out  of  the  Avater,"  are  essentially  correct  trans- 
lations, save  that  the  hist  clause  might  Avith  equal  accuracy 
be  read  "■from"  as  "  out  of."  But  this  should  be  considered  ; 
— that  if  they  had  stepped  down  from  their  chariot  to  get 
some  Avater  to  drink,  it  Avould  be  foUoAving  oriental  usage  to 
step  into  the  edge  of  the  pool  and  take  up  Avhat  water  they 
needed.  That  is  ;  going  dowai  into  the  water  does  not  of 
itself  involve  the  act  of  immersion. 

(c.)  If  the  going  doAvn  into  the  Avater  Avas  itself  the  im- 
mersion, then  Philip  Avas  baptized  as  really  as  the  eunuch, 
for  the  text  declares  very  explicitly  that  "  they  both  Avent 
down,  both  Philip  and  the  eunuch." — On  the  other  alterna- 
tive, viz.,  that  the  baj^tism  is  not  described  by  their  going 
down  into  the  water,  but  Avas  entirely  a  separate  and  a 
subsequent  act,  then  the  mode  of  it  is  not  defined  here. 
For  having  stepped  into  the  Avater,  the  subsequent  bap- 
tism may  have  been  by  pouring,  or  sprinkling,  as  Avell  as 
by  immersion.  All  the  force  the  passage  has  in  favor  of 
immersion  is  the  amount  of  probability  that  stepping  into 
the  Avater  assumes  immersion,  rather  than  the  other  modes 
— sprinkling,  pouring. — This  seems  to  me  the  fair  view  of' 
the  sense  of  the  passage  and  of  its  bearing  on  the  mooted  ques- 
tion of  immersion  as  the  apostolic  mode. 

In  V.  39,  the  Avord  used  to  describe  the  disappearance  of 
Philip — "The  Spirit  of  the  Lord  caught  him  away" — some- 
what laA'^ors  the  supposition  of  superhuman  physical  agency 
— something  beyond  a  summons  calling  fbr  his  own  exer- 
tion.  Paul  uses  the  same    verb   of  himself,  "  caught  iip   to 


ACTS. CHAP.     IX.  75 

the  third  heaven  "  (2  Cor.  12:  2,  4).— That  "  he  was /omifZ " 
at  Azotus  [Ashdod]  favors  the  supposition  of  an  extraor- 
dinary mode  of  transit  from  this  place  to  that.  Yet  the  ut- 
most we  can  know  of  this  matter  is  but  little.     Nor  is  it  of 

special  importance. The  translation  (v.  39),  should  not 

be — "  That  the  eunuch  saw  him  no  more,"  as  if  this  was 
the  purpose  or  object.  The  original  means  only  and.  The 
consequence  of  his  being  caught  away  is  the  only  thing  said, 
and  this  was — the  eunuch  saw  him  not  again. 

Philip  preached  in  all  the  cities  on  his  route  northward 
along  the  eastern  shore  of  the  Mediterranean  till  he  came  to 
Cesarea,  the  well  known  city  where  Paul  lay  a  prisoner  two 
years  (Acts  23  and  24),  and  where  we  find  this  Philip  resid- 
ing with  his  "  four  daughters  who  prophesied"  (Acts  21 :  8, 
9).  It  seems  probable  that  this  Avas  his  residence  many 
years. 

CHAPTER     IX. 

The  conversion  of  Saul  (vs.  1-9)  ;  his  restoration  to  sight 
and  his  baptism  through  the  hand  of  Ananias  (vs.  10-19); 
he  preaches  Christ  Avith  great  joower  in  Damascus  (vs.  20- 
22);  escapes  death  by  persecution  (vs.  23-25):  is  introduced 
to  the  disciples  at  Jerusalem;  preaches  Christ  there,  but 
is  driven  by  persecution  to  his  early  home — Tarsus  (vs.  26- 
31).  Peter  healsEneas  atLydda  (vs.  32-35),  and  raises  Ta- 
bitha  [Dorcas]  to  life  at  Joppa  (vs.  36-43). 

1.  And  Saul,  yet  brenthing  out  threatenings  and  slaughter 
against  the  disciples  of  the  Lord,  went  unto  the  high  priest, 

2.  And  desired  of  him  letters  to  Damascus  to  the  synagogues, 
that  if  he  found  any  of  this  way,  whether  they  were  men  or  wo- 
men, he  might  bring  them  bound  unto  Jerusalem. 

No  history  of  the  primitive  church  could  possibly  omit 
Saul's  conversion.  For  every  reason  it  was  one  of  the  grand- 
est events  of  all  history,  and  was  specially  central  and  potent 
in  the  history  of  the  early  Christian  church.  Miraculous  in 
its  methods  and  agencies,  fraught  with  the  energies  of  the 
Spirit  of  God  in  new  forms,  and  pregnant  with  results  of  far- 
reaching  and  wonderful  power — we  shall  study  it  with  pro- 
found interest  and  gather  up  its  moral  lessons  as  sjiecial  il- 
lustrations of  the  matchless  resources  of  God  for  the  progress 
and  triumphs  of  his  kingdom. 


76  ACTS. — CHAP.    IX. 

The  historian  resumes  the  case  of  Saul  as  a  man  already 
introduced  to  the  reader  in  the  character  of  a  bitter  opponent 
of  all  disciples  of  the  Lord  :  "Breathing  out  threatening  and 
slaughter" — as  one  too  full  of  this  spirit  to  contain  its  pent- 
up  emotions — the  figure  being  taken  from  the  fact  that  great 
excitement  produces  hard  breathing. 

He  went  to  the  high  priest  of  his  own  motion,  volunteer- 
ing his  services  ;  and  not  as  one  sent  at  his  instance.  This 
seems  to  imply  that  he  was  a  leading  spirit  in  this  persecu- 
tion. He  sought  a  commission  in  writing  from  the  central 
power  at  Jerusalem  to  the  synagogues  at  Damascus  to  push 
this  bloody  enterprise  of  hunting  Christian  men  and  women 
to  send  them  bound  to  Jerusalem  for  trial  and  punishment. 

"  Any  of  this  way" — in  the  sense — way  of  thinking; — 

men  who  had  embraced  the  doctrine  of  Jesus.  So  this  word 
is  used  in  Acts  19 :  9,  23  and  22  :  4  and  24:  14,  22. 

The  city,  Damascus,  Avas  old  as  the  time  of  Abraham  ; 
beautifully  located  on  a  plain  between  the  great  Libanus  and 
Anti-Libanus  mountain  ranges;  one  hundred  and  forty  miles 
north  by  east  from  Jerusalem,  and  having  a  large  Jewish 
population.  Josephus  states  that  under  Nero,  ten  thousand 
Jews  were  massacred  here  at  one  time. 

Who  was  high  priest  at  this  time  can  not  be  known  Avith 
certainty.  If  the  event  is  correctly  dated  in  A.  D.  36,  he 
was  either  tlie  same  Caiaphas  under  whom  Jesus  was  put 
to  death  (said  by  some  authorities  to  have  held  this  office 
till  the  Passover — A.  D.  37)  or  Jonathan,  his  successor. 

3.  And  as  he  journeyed,  he  came  near  Damascus:  and  sudden- 
ly there  shined  round  about  him  a  light  from  heaven  : 

4.  And  he  fell  to  the  earth,  and  heard  a  voice  saying  unto  him, 
Saul,  Saul,  why  persecutest  thou  me? 

5.  And  he  said,  Who  art  tliou.  Lord?  And  the  Loi'dsaid,  lam 
Jesus  whom  thou  persecutest:  it  is  hard  for  thee  to  kick  against 
the  pricks. 

6.  And  he,  trembling  and  astonished  said.  Lord,  what  wilt  thou 
have  me  to  do  ?  And  the  Lord  said  unto  him,  Arise,  and  go  into  the 
city  and  it  shall  be  told  thee  what  thou  must  do. 

7.  And  the  men  which  journeyed  with  him  stood  speechless, 
hearing  a  voice,  but  seeing  no  man. 

8.  And  Saul  arose  from  the  earth  ;  and  when  his  eyes  were  open- 
ed, he  saw  no  man:  but  they  led  him  by  the  hand,  and  brought 
him  into  Damascus. 

9.  And  he  was  thi-ce  days  without  sight,  and  neither  did  cat  nor 
drink. 

Of  this  wonderful  event  Ave  have  two  accounts  from  Paul 


ACTS. — CHAP.  IX.  77 

himself,  besides  this  one  from  Luke  his  historian  : — viz.,  the 
first  before  the  Jewish  Sanhedrim,  recorded  Acts  22:  3-21; 
tlie  second  before  Agrippa,  found  in  Acts  26  :  9-20.  In  all 
these  accounts  the  staple  facts  are  the  same ;  the  discrepan- 
cies trivial.  Luke  (v.  7)  says  of  the  men  Avith  Saul — "Hear- 
ing a  voice,  but  seeing  no  man ;"  while  Paul  says  (22  :  9) 
"They  heard  not  the  voice  of  him  that  spake  unto  me;" 
— the  former  (supposably)  meaning  that  they  heard  a  sound 
only  but  no  articulate  words — with  which  Paul's  statement 
is  in  full  accord,  meaning — they  had  no  sense  of  what  that 
voice  was  saying  to  me.  The  Lord  Jesus  spake  to  Saul  only, 
for  his  intelligent  understanding,  and  not  for  theirs.* 

"VVe  turn  now  to  the  great  facts  of  the  case.  As  they 
drew  near  Damascus,  about  mid-day  there  flashed  down 
from  heaven  a  great  light,  "above  the  brightness  of  the 
sun"  (26:  13),  shining  round  about  both  Saul  and  his 
fellow-travelers,  and  prostrating  the  whole  company  to  the 
earth.  More  vital  and  more  wonderful  than  all  else  was 
the  voice  that  fell  upon  his  ear: — "Saul,  Saul,  Avhy  per- 
secutest  thou  me?"     What  have  I  done  to  justify  this  fierce 

and  mad  persecution  of  vie  in  the  person  of  my  people? 

To  this,  Saul's  first  reply  was — "Who  art  thou,  Lord?" 
Saul  recognized  the  voice  as  coming  down  from  the  heavens ; 
but  did  not  know  it  as  tlie  voice  of  that  Jesus  whose  disci- 
ples he  was  hunting  for  imprisonment,  trial  and  death. 

The  first  reply  of  Jesus  brought  him  this  knowledge,  iden- 
tifying the  speaker  with  that  Jesus  whom  he  was  persecut- 
ing. This  must  have  been  a  most  astounding  revelation. 
Yet  it  w'as  no  part  of  the  object  of  Jesus  in  this  appearance 
to  overwhelm  Saul  with  terror  or  to  crush  him  with  fear  of 
the  vengeance  of  the  Almighty.  Rather,  the  revelation 
breathes  the  spirit  of  tenderness  and  even  pity ; — Thy  lot  is 
a  hard  one — kicking  against  the  goads  of  thy  conscience 
and  of  thy  better  moral  nature — bringing  thee  onl}^  vmrest — 
torture — not  satisfaction — not  such  peace  of  soul  as  the  gos- 

*  Comparing  these  two  passages  in  the  Greek  (9  :  7  and  22  :  9) 
the  former  has  the  word  "voice"  in  the  genitive  case;  the  latter, 
in  the  accusative.  The  former  therefore  makes  "voice"  the  source 
or  cause  of  the  hearing  (heard  something  from  a  real  voice):  the 
latter  makes  "voice"  the  very  thing  heard,  and  moreover  heard  in 
the  perfect  sense  of  understanding  what  the  voice  said.  This  is 
denied.  In  this  sense,  they  did  not  hear  that  voice.  This  fuller, 
complete  sense  of  the  verb  "hear"  may  be  seen  in  1  Cor.  14:  2 
and  Mark  4  :  43. 


78  ACTS. — CHAP.    IX. 

pel  of  salvation  loves  to  bring  to  worn,  weary  and  desolate 
hearts. 

It  would  seem  that  the  main  points  of  revealed  truth, 
here  brought  into  Saul's  mind  Avere  these  two:  (a)  That 
Jesus  of  Nazareth  whom  he  is  persecuting  is  in  the  heavens, 
clothed  with  the  majesty  and  power  of  the  Son  of  God  ; — 
and  (b)  That  this  exalted  Jesus  reveals  himself  in  loving 
kindness,  in  pity,  in  tenderness,  despite  of  all  his  own 
causeless  persecution  and  wicked  rage  and  bloody  murder, 
as  of  Stephen  and  of  as  many  more  as  he  could  lay  hands 

upon. Here,  then,  were  new  things  to  think  of, — making 

a  pungent  appeal  to  his  better  moral  nature,  and  a  call  to 
repentance  —to  the  most  radical  change  of  heart  and  life 
that  is  possible  for  mortal  man. 

This  narrative  passes  Avithout  notice  the  processes  of 
thought  in  Saul's  mind — the  sense  of  sin  and  guilt;  the 
prayer  for  mercy  ;  the  power  of  such  manifested  love  breath- 
ing in  gently  upon  a  soul  smitten  with  an  awful  shudder  of 
horror  to  find  itself  involved  in  such  guilt  and  madness 
against  the  Son  of  God ! 

But  these  thought-processes  crop  out  long  afterward  in 
Paul's  epistles,  as  (e.  g.)  "Who  was  before  a  blasphemer 
and  a  persecutor  and  injurious ;  but  I  obtained  mercy  be- 
cause I  did  it  ignorantly  in  unbelief;" — and  "the  grace  of 
our  Lord  was  exceeding  abundant  ;" — "that  Christ  Jesus 
came  into  the  world  to  save  sinners  of  Avhoni  I  am  chief" 
(1  Tim.  1:  13-16). — "I  am  not  meet  to  be  called  an 
apostle  because  I  persecuted  the  church  of  God."  "But 
by  the  grace  of  God,  I  am  what  I  am"  (1  Cor.  15:  9,  10). 

The  narrative  here  in  its  brevity  says  little  save  that 
Saul,  trembling  and  astonished,  cried  out — "Lord,  what 
will  thou  have  me  to  do?" — indicating  his  prompt  readiness 
to  obey  the  voice  from  heaven.  "Immediately  I  Avas  not 
disobedient  to  the  heavenly  vision"  (Acts  26:  19).  Three 
days  of  new  thought  Avith  no  sight  of  earthly  things  to 
divert  his  mind,  sufficed  for  the  Spirit  of  God  to  rcA'eal  to 
him  Avhat  Jesus  had  for  him  to  do,  and  to  lead  out  his  soul 
in  mighty  prayer.     "  Behold,  he  prayeth"  (v.  11). 

10.  And  there  was  a  certain  disciple  at  Damascus,  named 
Ananias;  and  to  him  said  the  Lord  in  a  vision,  Ananias.  And 
he  said,  Behold,  I  am  here,  Lord. 

IL  And  the  Lord  said  unto  him,  Arise,  and  go  into  the  street 
Avhich  is  called  Straight,  and  inquire  in  the  house  of  Judas  for 
one  called  Saul,  of  Tarsus:  for,  behold,  he  prayeth, 


ACTS. — CHAP.    IX.  79 

12.  And  hath  seen  in  a  vision  a  man  named  Ananias  coming 
in,  and  putting  his  hand  on  him,  that  he  might  receive  his  sight. 

13.  Then  Ananias  answered,  Lord,  I  have  heard  by  many  of 
this  man,  how  much  evil  he  hath  done  to  thy  saints  at  Jeru- 
salem : 

14.  And  here  he  hath  authority  from  the  chief  priests  to  bind 
all  that  call  on  thy  name. 

15.  But  the  Lord  said  unto  him,  Go  thy  way  :  for  he  is  a  chosen 
vessel  unto  me,  to  bear  my  name  before  the  Gentiles,  and  kings, 
and  the  children  of  Israel : 

16.  For  I  Avill  show  him  how  great  things  he  must  suffer  for 
my  name's  sake. 

These  times  are  peculiar  for  the  free  and  frequent  use  of 
visions  in  carrying  forward  the  gospel  work.  By  a  vision 
Ananias  is  apprised  that  Saul,  lately  the  great  persecutor, 
is  praying,  but  is  blind ;  and  that  the  Lord  had  designated 

him  as   his  instrument  for  restoring  his  sight. At  first 

this  disciple  is  incredulous  as  to  so  great  a  change  in  such 
an  one  as  Saul.  [Shall  we  suppose  a  little  doubt  in  his 
mind  whether  this  vision  were  really  God's  voice?  A  well 
authenticated  word  from  the  Lord  should  at  once  have  dis- 
pelled all  doubt  as  to  the  reality  of  Saul's  change.] 

Observe  also  that  Saul  by  a  like  vision  has  received  no- 
tice that  a  certain  disciple  (Ananias)  had  been  designated 
as  God's  instrument  for  his  restoration  to  sight.  Thus  by 
similar  agencies  both  were  prepared  for  this  joyful  meeting 
and  for  its  results. 

It  is  neither  impertinent  nor  foreign  from  our  purpose  to 
inquire,  Why  the  necessity  and  what  the  wisdom  of  bringing 
in  Ananias  at  all  in  this  w^ay  ? 

The  question  opens  an  interesting  view  of  the  divine  econ- 
omy in  at  least  these  two  directions: — (a.)  It  introduces 
human  agency  as  an  instrumentality  in  Saul's  great  change. 
Up  to  this  point  all  human  agency  had  been,  apparently, 
ignored.  No  Christian  friend  had  labored  with  this  malign 
persecutor  to  bring  gospel  truth  into  his  mind :  no  manifested 
Christian  tenderness  had  helped  to  touch  and  melt  his  hard 
soul.     If  he  had  been  made  a  special  subject  of  prayer,  the 

world  does  not  know  it ;  no  record  of  it  remains. But 

there  is  profound  wisdom  in  the  common  law  of  God's  spir- 
itual administration,  under  which,  in  all  real  conversions, 
the  hand  of  man  cooperates  with  the  hand  of  God.  It  serves 
admirably  to  bind  the  old  converts  and  the  new  in  precious 
gospel  bonds.  It  disciplines  and  nurtures  all  the  Christian 
graces  of  the  church ;  it  quickens  their  love ;  inspires  their 


80  ACTS. — CHAP.    IX. 

zeal ;  gives  life  and  soul  to  their  fliith ;  fresli  experience  and 
augmented  power  in  prayer.  The  whole  scheme  of  Christian 
labor  i'or  the  conversion  of  men  would  be  a  totally  different 
thing  if  this  divine  law  of  cooperative  human  agency  w'ere 
blotted  out. 

In  the  case  before  us,  Ananias  represents  this  human 
agency.  His  hand  serves  to  link  this  new  convert,  Saul,  to 
the  living  church  of  his  time. 

(6.)  Incidentally  another  object  was  gained  by  the  use  of 
Ananias,  viz.,  to  inti'oduce  Saul  to  the  knowledge  and  confi- 
dence of  the  Christian  brotherhood.  Tlie  careful  reader 
of  our  chapter  will  surely  notice  that  those  who  were 
smarting  under  the  rod  of  his  persecution,  or  trembling 
under  the  fear  of  it,  were  very  slow  to  give  credit  to  any 
professions  of  discipleship  which  he  might  make.  Perhaps 
he  had  been  tricky  and  artful,  as  well  as  malign  and  ter- 
ribly in  earnest.  Every  thing  looks  as  if  tlie  disciples  had 
been  forewarned  of  shrewd  deception  and  schemy  plots  as 
means  for  getting  his  hand  upon  the  men  and  women  whom 
he  was  hunting  down.     Certainly  they  were  wary  and  slow 

to  believe  that  he  was  a  true  disciple. But  the  agency  of 

Ananias  came  in  beautifully  to  dispel  these  fears  and  to  give 
them  confidence  in  this  new  and  wonderful  accession  to  their 

Christian  brotherhood  and  to  their  spiritual  forces. Thus 

the  work  wrought  by  Ananias  justifies  the  introduction  of 
his  agency. 

In  the  very  outset  of  Saul's  Christian  life,  the  Lord  enabled 
him  to  count  well  the  cost  of  his  great  gospel  enterprise. 
"  I  will  show  him  how  great  things  he  must  suffer  for  my 
name's  sake."  The  work  was  immense;  the  sacrifices  to  be 
made  were  severe,  almost  beyond  a  parallel  in  human  his- 
tory. Therefore  the  Lord  would  have  his  servant  measure 
them  well  at  the  very  threshold,  and  so  be  less  open  to  the 
danger  of  fainting  by  the  way  when  the  conflict  should  wax 
hot  and  his  endurance  be  taxed  to  the  utmost. 

17.  And  Ananias  went  his  way,  and  entered  into  the  house; 
and  putting  his  hands  on  him  said,  Brother  Saul,  the  Lord,  even 
Jesus,  that  appeared  unto  thee  in  the  way  as  thou  earnest,  hath 
sent  me,  that  thou  mightest  receive  thy  sight,  and  be  filled  with 
the  Holy  Ghost. 

18.  And  immediately  there  fell  from  his  eyes  as  it  had  been 
scales:  and  he  received  sight  forthwith,  and  arose,  and  was  bap- 
tized. 

19.  And  Avhen   ho  had   received  meat,  he  was  strengthened. 


ACTS. CHAP.    IX.  81 

Then  was  Saul   certain  days  with   the  disciples  which  were  at 
Damascus. 

Ananias  bronglit  to  Saul  a  double  blessing — sight  to  his 
blind  eyes,  and  the  gift  of  the  Holy  Ghost,  in  the  sjiecial 
sense  common  in  that  age. 

As  to  the  physical  cause  of  Saul's  blindness — the  nature 
of  that  something  which  "  fell  from  his  eyes  as  it  had  been 
scales  " — it  will  be  of  small  use  to  inquire.  Facts  which 
pass  beyond  the  known  and  the  knowable  laws  of  nature  into 
the  realm  of  the  superhuman  and  miraculous,  are  not  wont 
to  submit  to  our  tests,  or  respond  to  our  inquiries,  or  in  any 
way  honor  our  investigations.  We  may  suppose  that 
Luke — a  man  of  some  medical  science — had  often  heard 
Paul  speak  of  his  sensations  when  this  change  passed  over 
him  from  blindness  to  full  vision.  But  these  sensations 
reveal  nothing  as  to  the  physical  cause  of  his  blindness. 

His  nervous  power  being  restored  by  food  from  the  pros- 
tration due  to  his  three  days'  fasting,  he  associated  delight- 
fully (we  must  suppose)  Avith  his  new  friends — the  disciples 
at  Damascus.  Were  they  not  glad  in  the  Lord  and  grateful 
for  such  an  acquisition  ? 

20.  And  straightway  he  preached  Christ  in  the  synagogues,  that 
he  is  the  Son  of  God. 

21.  But  all  that  heai-d  him  were  amazed,  and  said:  Is  not  this 
he  that  destroyed  them  which  called  on  this  name  in  Jerusalem, 
and  came  hither  for  that  intent,  that  he  might  bring  them  bound 
unto  the  chief  priests  ? 

22.  But  Saul  increased  the  more  in  strength,  and  confounded 
the  Jews  which  dwelt  at  Damascus,  proving  that  this  is  very 
Christ. 

Forthwith,  the  synagogue  rings  with  new  tones — of  a 
voice  never  heard  on  such  themes  before !  and  the  syna- 
gogue worshipers  could  scarcely  believe  their  own  eyes  and 
ears. All  at  once  Saul  seems  to  have  mastered  the  the- 
ology of  his  new  religion.  The  argument  from  scripture 
that  Jesus  of  Nazareth  is  the  very  Messiah  came  easy  to 
him  (we  must  assume),  because  of  his  previous  training  in 
the  Hebrew  schools  of  learning. 

23.  And  after  that  many  days  were  fulfilled,  the  Jews  took 
counsel  to  kill  him  : 

24.  But  their  laying  await  was  known  of  Saul.  And  they 
watched  the  gates  day  and  night  to  kill  him. 

25.  Then  the  disciples  took  him  by  night,  and  let  him  down  by 
the  wall  in  a  basket. 


82  ACTS. CHAP.    IX. 

How  much  time  is  covered  by  the  words  "many  days" 
(v.  23)  can  not  be  known  absolutely.  It  is  highly  probable 
that  it  includes  the  time  spent  in  Arabia  (Gal.  1 :  17),  from 
which  country  he  i-eturned  to  Damascus  before  he  went  up 
to  Jerusalem. In  Damascus  Saul  had  time  for  a  some- 
what protracted  work  in  "  pi'eaching  Christ"  in  their  syna- 
gogues before  the  spirit  of  persecution  rose  against  him  and 

compelled  the  disciples  to  withdraw  him  from  its  fury. 

This  Avas  Saul's  first  experience  of  life-peril  from  the  same 
fierce,  mad  spirit  in  Jewish  souls  Avhich  he  had  once  breathed 
out  from  his  own.  That  it  made  a  deep  impression  of  the 
peril  to  wliich  his  work  for  Christ  must  subject  him  appears 
in  his  reference  to  this  very  scene  (2  Cor.  11  :  32,  33)  in 
which  he  recounts  the  salient  points  of  his  great  life-conflicts 
and  perils. 

Secreted  probably  in  a  house  built  on  the  city  wall,  he  was 
put  out  through  a  window  opening  over  the  wall  and  let 
down  in  a  large  basket,  such  as  was  used  for  grain.  See  a 
similar  case  in  Josh.  2:15. 

26.  And  when  Saul  was  come  to  Jerusalem,  he  assayed  to  join 
himself  to  the  disciples :  but  they  were  all  afraid  of  him,  and  be- 
lieved not  that  he  was  a  disciple. 

27.  But  Barnabas  took  him,  and  hrought  him  to  the  apostles, 
and  declared  unto  them  how  he  had  seen  the  Lord  in  the  way,  and 
that  he  had  spoken  to  him,  and  how  he  had  preached  boldly  at 
Damascus  in  the  name  of  Jesus. 

28.  And  he  was  with  them  coming  in  and  going  out  at  Jeru- 
salem. 

29.  And  he  spake  boldly  in  the  name  of  the  Lord  Jesus,  and 
disputed  against  the  Grecians  ;  but  they  went  about  to  slay  him. 

30.  Which  when  the  brethren  knew,  they  brought  him  down  to 
Cajsarea,  and  sent  him  forth  to  Tarsus.  . 

31.  Then  had  the  churches  rest  throughout  all  Judjea  and  Gal- 
ilee and  Samaria,  and  were  edified  ;  and  walking  in  the  fear  of  the 
Lord,  and  in  the  comfort  of  the  Holy  Ghost,  wei'e  multiplied. 

The  same  fear  and  incredulity  are  to  be  overcome  at  Jeru- 
salem as  first  at  Damascus.  His  three  years'  life  in  Arabia, 
subsequent  to  his  conversion,  may  in  part  account  for  their 

being  so  ignorant  of  his  conversion. How  Barntibas  came 

to  know  him  so  soon  does  not  appear.  Supposably,  "  being 
a  good  man  and  full  of  the  Holy  Ghost"  (Acts  11:  24)  his 
great  heart.  Under  the  power  of  quick  sympathy,  felt  the 
presence  of  a  like  spirit  in  Saul.  Thus  introduced  to  each 
other,  their  future  labors  together  followed   in   the  natiural 


ACTS. — CHAP.    IX.  83 

order  of  most  delightful  Christian  fellowship  and  mutual 
confidence. 

The  "  Grecians  "  here  are  the  Hellenists  who  appear  in  Acts 
6,  warmly  disputing  with  Stephen — i.  e. ,  men  of  Jewish  nation- 
ality, but  by  foreign  residence,  familiar  with  the  Greek 
tongue,  as  was  Saul  also.  Supposably  here  are  some  of  the 
same  men  who  opposed  Stephen  so  furiously  and  led  on  the 
persecution  which  cost  his  life.     It  is  in  their  thought  to 

take  off  Saul  by  similar  means. To  put  him  in  safety, 

the  brethren  send  him  down  to  Csesarea  and  thence  to  his 
native  city.  Tarsus.  This  is  the  same  Csesarea  which  appears 
again  in  Paul's  history  (Acts  23 :  23  and  onward).  Proba- 
bly he  passed  over  the  same  route  which,  years  later,  saved 
him  again  from  the  murderous  plots  of  Jewish  rage. 

After  Saul's  removal  from  the  arena  of  strife  at  Jerusalem, 
a  season  of  rest  from  persecution  ensued,  and  the  churches 
enjoyed  a  delightful  prosperity,  beautifully  described  as 
"  walking  in  the  fear  of  the  Lord  and  in  the. comfort  of  the 
Holy  Ghost." 

Here  in  Tarsus  Luke's  narrative  leaves  Saul  until  (Acts 
11  :  25)  Barnabas  goes  there  to  find  him  for  gospel  work  in 

Antioch. Tarsus,  chief  city  of  Cilicia,  on  the  river  Cyd- 

nus,  was  highly  cultured,  having  a  reputation  for  letters 
which  rivaled  Athens  and  Alexandria.  At  and  about  this 
center,  he  is  supposed  to  have  spent  some  four  years,  not 
idly,  we  are  sure,  but  preaching  and  planting  churches  which 
he  visited  again  at  a  later  period.  (See  15  :  23,  41.)  The 
supposition  is  neither  improbable  nor  void  of  interest,  that 
here  in  the  home  of  his  childhood,  he  won  to  Christ  those 
kinsmen  including  sister  and  sister's  son,  who  come  to  light  in 
later  history  (Rom.  16:  7,  11,  21,  and  Acts  23  :   16). 

32.  And  it  came  to  pass,  as  Peter  passed  throughout  all  quarters, 
he  came  down  also  to  the  saints  which  dwelt  at  Lydda. 

33.  And  there  he  found  a  certain  man  named  ^neas,  which  had 
kept  his  bed  eight  years,  and  was  sick  of  the  palsy. 

34.  And  Peter  said  unto  him,  .^neas,  Jesus  Christ  maketh  thee 
whole:  arise,  and  make  thy  bed.     And  he  arose  immediately. 

35.  And  all  that  dwelt  at  Lydda  and  Saron  saw  him,  and  turned 
to  the  Lord. 

Luke  suspends  his  personal  history  of  Saul  until  chap.  11 : 
25-30,  and  resumes  his  account  of  Peter's  labors,  and 
especially  of  his  miracles. 

Lydda,  some  twelve  miles  from  Joppa  (the  modern  Jaffa), 
fell  into  the  missionary  circuit  Peter  was  then  making.     The 


84  ACTS. — CHAP.   IX. 

miracle  wrought  upon  -3i]neas  gave  a  great  impulse  to  his 
labors.  The  manner  of  this  miracle  Avas  peculiar — nothing 
being  said  of  faith  on  the  part  of  the  invalid,  or  of  any  inter- 
mediate agency.  Peter  only  accosted  him  by  name,  saying, 
"Jesus  Clirist  is  making  thee  whole;  arise,  therefore,  and 
make  thy  bed."  Did  Peter  know  that  Jesus  was  then  heal- 
ing this  chronic  invalid  ?  If  so,  hoiv  did  he  know  it  ?  We 
can  only  answer: — he  had  faith.  He  spake  under  the  imme- 
diate impulse  of  the  Spirit.  This  is  all  we  need  to  say — all 
we  can  say.  An  impostor  could  not  rationally  venture  upon 
such  a  command  ;  he  would  do  so,  if  at  all,  only  to  fail.  That 
Peter  was  divinely  led  is  the  only  reasonable  hypothesis  in 
the  case. 

Saron  (v.  35)— not  a  city,  but  the  name  of  a  country — an 
extensive  plain  stretching  along  the  eastern  shore  of  the 
Mediterranean  from  Joppa  to  CiBsarea,  is  better  known  as 
Sharon,  celebrated  for  its  fertility  and  beauty. 

36.  Now  there  was  at  Joppa  a  certain  disciple  named  Tabitha, 
which  by  interpretation  is  called  Dorcas  ;  this  woman  was  full  of 
good  works  and  alms-deeds  which  she  did. 

37.  And  it  came  to  pass  in  those  days,  that  she  was  sick,  and 
died ;  whom  when  they  had  washed,  they  laid  her  in  an  upper 
chamber. 

38.  And  forasmuch  as  Lydda  was  nigh  to  Joppa,  and  the  dis- 
ciples had  heard  that  Peter  was  there,  they  sent  unto  him  two 
men,  desirini^  him  that  he  would  not  delay  to  come  to  them. 

39.  Then  Peter  arose  and  went  with  them.  When  he  was  come, 
they  brought  him  into  the  upper  chamber;  and  all  the  Avidowa 
stood  by  him  weeping,  and  showing  the  coats  and  garments  which 
Dorcas  made,  Avhile  she  was  with  them. 

40.  But  Peter  put  them  all  forth,  and  kneeled  down  and  prayed ; 
and  turning  him  to  the  body  said,  Tabitha,  arise.  And  she  opened 
her  eyes :  and  when  she  saw  Peter,  she  sat  up. 

41.  And  he  gave  her  his  hand,  and  lifted  her  up,  and  when  he 
had  called  the  saints  and  widows,  presented  her  alive. 

42.  And  it  was  known  throughout  all  Joppa;  and  many  believed 
in  the  Lord. 

43.  And  it  came  to  pass,  that  he  tarried  many  days  in  Joppa 
with  one  Simon  a  tanner. 

This  Joppa  is  a  well  known  port  and  city  on  the  eastern  shore 
of  the  Mediterranean,  lying  north  of  west  from  Jerusalem,  at 
the  point  where  travel  leaves  the  shore  for  the  holy  city. 
Here  a  well-known  disciple  (Tabitha,  or  Dorcas),  distinguished 
and  beloved  for  all  good  works  and  alms-deeds,  had  died. 
Peter  being  hastily  summoned  to  the  chamber  where  her 
remains  were  lying,  raised  her  to  life.     The  antecedent  cir- 


ACTS. — CHAP.    X.  85 

curastances  were  only  prayer,  and  his  word  of  command — 
"  Arise."  Then  she  oj^ened  her  eyes,  restored  to  life.  Peter 
requested  all  the  friends  to  withdraw  before  prayor,  suppos- 
ably  that  he  might  be  uninterrupted,  and  so  might  give  free 
scope  to  the  earnestness  of  his  soul.  If  this  circumstance 
should  appear  suspicious,  tlie  record  of"  it  indicates  conscious 

honesty  and  simplicity. Moreover,  the  great  excitement 

in  the  group  of  attendants  Avas  not  favorable  for  thoughtful 
prayer. 

This  miracle  became  known  widely  and  resulted  in  the 
turning  of  many  to  the  Lord.  This  case  and  that  at  Lydda 
are  on  record  here  to  illustrate  the  powerful  influence  of  the 
miracles  wrought  by  the  apostles. 

The  deep  affection  and  tender  interest  manifested  in  her 
death,  especially  by  the  widows  whom  she  had  so  greatly 
blessed,  seem  to  have  singled  out  this  case  for  miraculous 
interposition.  The  unselfish  are  always  remembered  ten- 
derly.    The  suffering,  dependent  classes   know  not  how  to 

spare   them. On    the   contrary,   the  self-seeking    whose 

lives  and  labors  run  within  themselves  and  for  themselves 
alone,  can  be  spared  with  little  grief  and  no  showing  of  good 
works  and  alms-deeds  done.  The  contrast  between  these 
two  ways  of  living  is  sharp  and  extreme. 


yHK° 


CHAPTER  X. 

This  chapter  shows  how  Peter  was  relieved  of  his  Jewish 
scruples  against  communion  with  the  uncircumcised  Gen- 
tiles. The  question  came  to  issue  in  the  case  of  a  Roman 
centurion  (Cornelius)  whose  course  was  directed  by  an  angel 
sent  in  vision  (vs.  1-8).  B}^  another  extraordinary  vision, 
Peter's  mind  was  prepared  for  the  interview  with  Cornelius 
(vs.  9-23).  The  meeting  of  these  two  men  and  their 
friends,  described  (vs.  24-83),  and  Peter's  discourse  on  this 
occasion  (vs.  34-43)  resulting  in  the  effusion  of  the  Spirit 
upon  those  Gentile  hearers  and  their  baptism  (vs.  44-48). 

1.  There  was  a  certain  man  in  Caesarea  called  Cornelius,  a 
centurion  of  the  band  called  the  Italian  band, 

2.  A  devout  man,  and  one  that  feared  God  with  all  his  house, 
which  gave  much  alms  to  the  people,  and  prayed  to  God  alway. 


Ob  ACTS. —  CHAP.    X. 

3.  He  saw  in  a  vision  evidently  about  the  ninth  hour  of  the 
day  an  angel  of  God  coming  in  to  him,  and  saying  unto  him, 
Cornelius. 

4.  And  when  he  looked  on  him,  he  was  afraid,  and  said,  What 
is  it,  Lord?  And  he  said  unto  him,  Thy  prayers  and  thine  alms 
are  come  up  for  a  memorial  before  God. 

5.  And  now  send  men  to  Joppa,  and  call  for  one  Simon,  whose 
surname  is  Peter : 

6.  He  lodgeth  with  one  Simon  a  tanner,  whose  house  is  by  the 
sea  side :  he  shall  tell  thee  what  thou  oughtest  to  do. 

7.  And  when  the  angel  which  spake  unto  Cornelius  was  de- 
parted, he  called  two  of  his  household  servants,  and  a  devout 
soldier  of  them  that  waited  on  him  continually ; 

8.  And  when  he  had  declared  all  these  things  unto  them,  he 
sent  them  to  Joppa. 

Csesarea,  the  residence  of  the  Roman  Governor,  was  the 
station  for  a  somewhat  strong  body  of  Roman  soldiers,  to 
keep  the  peace  of  the  country  and  sustain  the  Roman  su- 
premacy. This  particular  band  is  called  "Italian"  because 
composed  of  men  of  Italy — more  reliable  here  than  men 
raised  on  the  ground  because  more  surely  removed  from 
special  attachment  or  relationships  to  the  resident  popula- 
tion. 

Very  noticeable  is  the  religious  character  of  this  Roman 
centurion.  Of  heathen  antecedents;  not  a  proselyte  to  Ju- 
daism; yet  a  man  of  prayer,  distinguished  for  his  benefi- 
cence ;  a  man  moreover,  whose  religious  influence  pervaded 
his  household,  and  even  reached  outward  to  some  of  his  sol- 
diers (v.  7) ; — how  shall  we  account  for  the  existence  of 
such  a  character,  under  such  surroundings  ; — how,  save  as 
we  refer  it  to  that  power  of  God  upon  human  hearts  which 
limits  itself  to  no  nationality — which  manifests  itself  where 
we  can  trace  with  certainty  no  antecedent  human  agency  to 
prepare  its  way.  Such  a  man  appears  here,  manifestly  pre- 
pared of  God  to  facilitate  the  introduction  of  gospel  blessings 
among  Gentiles.  The  great  question  had  now  come  to  issue, 
whether  the  Spirit  of  God  and  the  full  blessings  of  Jesus 
Christ  could  go  directly  to  uncivcumcised  men,  otherwise 
than  through  the  ritualities  of  jNIoses,  and  despite  of  the 
long  standing  exclusiveness  of  the  covenant  people. 

How  grave  this  problem  was ;  how  much  repugnance  on 
the  Jewish  side  it  must  encounter  and  overcome,  is  very  ap- 
parent throughout  this  chapter,  in  the  ministrations  of 
angels  bringing  down  the  thought  of  God  to  good  men  best 
prepared  to  be  his  agents  in  this  great  transition   from  ex- 


ACTS. — CHAP.    X.  87 

elusive  Judaism  to  unrestricted  Cliristianity.  In  this  great 
crisis  movement,  the  previous  character  of  Cornehus  was 
one  of  the  first  elements. 

In  V.  3  the  word  "evidently"  should  be  taken  in  its 
physical  sense — not  its  metaphysical — i.  e.,  of  things  appa- 
rent to  the  eye  ;  not  primarily  to  the  mind. 

To  preclude  all  mistake,  the  house  of  Simon  the  tanner 
is  pointed  out  very  definitely.  His  business  required  a 
supply  of  water  :  sanitary  considerations  also  may  have  re- 
quired such  a  location. 

9.  On  tlie  morrow,  as  they  went  on  their  journey,  and  drew 
nigh  unto  the  city,  Peter  went  up  upon  the  house-top  to  pray 
about  the  sixth  hour : 

10.  And  he  became  very  hungry,  and  would  have  eaten  :  but 
while  they  made  ready,  he  fell  into  a  trance, 

11.  And  saw  heaven  opened,  and  a  certain  vessel  descending 
unto  him,  as  it  had  been  a  great  sheet  knit  at  the  four  corners, 
and  let  down  to  the  earth : 

12.  Wherein  M'ere  all  manner  of  four-footed  beasts  of  the  earth, 
and  wild  beasts,  and  creeping  things,  and  fowls  of  the  air. 

13.  And  there  came  a  voice  to  him.  Rise,  Peter;  kill,  and  eat. 

14.  But  Peter  said.  Not  so.  Lord;  for  I  have  never  eaten  any 
thing  that  is  common  or  unclean. 

15.  And  the  voice  spake  unto  him  again  the  second  time.  What 
God  hath  cleansed,  that  call  not  thou  common. 

16.  This  was  done  thrice  :  and  the  vessel  was  received  up  again 
into  heaven. 

Peter's  sharp  hunger  gave  special  force  to  this  direction — 
"Rise,  Peter,  kill  and  eat"  any  of  these  animals  brought 
down  thus   before  thee.     Any  or  all  are  at  your   service. 

Here    Peter's   Jewish   scruples    and   life-long  training 

spring  to  the  front.  He  recoils  from  the  thought — for, 
most  if  not  all  of  this  miscellaneous  gi'oup  were  to  him 
ceremonially  unclean. — Not  so,  Lord;  I  have  never  allowed 
myself  to  eat  any  thing  unclean. — The  word  "common"  in 
this  connection  means  unclean.  The  word  "or"  is  not  dis- 
junctive, implying  a  distinction  between  "  common "  and 
"  unclean,"  and  affirming  that  he  had  never  eaten  either 
the  one  or  the  other.  Rather  it  is  explanatory; — com- 
mon, that  is  to  say,  unclean.  The  better  text  has  not  "or" 
but  "and" — common,  and  therefore  unclean. 

The  voice  responded  "What  God  has  made  clean,  do  not 
thou  call  or  consider  unclean."  For  God  has  now  abolished 
the  old  Mosaic  distinctions,  and  has  made  all  these  animals 
of  every  sort  equally  clean.     Therefore  do  not  thou  gainsay 


88  ACTS. — CHAP.    X. 

his  work  and  call  any  thing  of  this  sort  unclean. This 

was  the  very  point  of  this  extraordinary  revelation — that 
God  had  swept  away  the  ancient,  long-standing  distinction 
between  animals  clean  and  unclean,  and  put  them  all  upon 

the    common  footing  of  cleanness. Moreover,  it  should 

be  observed  that  this  distinction  between  animals  for  food  or 
for  sacrifice  as  clean  or  unclean  is  put  here  to  illustrate  a 
general  principle — a  special  case  whose  application  was  de- 
signed to  cover  the  whole  breadth  of  the  ceremonial  law  and 
carry  Avith  it  especially  the  distinction  between  the  circum- 
cised Jew  and  the  uncircumcised  Gentile.  The  social  and 
religious  exclusiveness  of  the  Jew  must  cease,  and  he  must 
see  in  every  Gentile  a  friend  and  a  brother — a  man  for 
whom  God  has  provided  salvation  with  all  its  prerogatives, 

as  truly  as  for  himself. Thus  this  ceremonial  distinction, 

after  being  in  force  fifteen  hundred  years,  Avas  abrogated  by 
the  same  authority  which  enjoined  it.  It  had  a  useful  pur- 
pose— to  cultivate  the  sense  of  moral  purity ;  to  dissociate 
the  Israelite  from  the  idolater  as  a  protective  measure 
against  temptation  toward  idols  and  to  make  Israel  more 
surely  and  thoroughly  a  "peculiar  people."  But  those  pur- 
poses called  for  its  continuance  no  longer.  Its  abuses  had 
made  the  Jew  self-righteous,  exclusive,  Pharisaical.  A  new 
religious  dispensation  called  for  an  aggressive  rather  than  a 
merely  defensive  policy;  so  that  for  every  reason  the  time 
had  fully  come  for  that  whole  system  to  go  down  and  give 
place  to  one  in  which  "God  is  no  respecter  of  persons,"  and 
the  outward  is  superseded  by  the  inward. 

17.  Now  while  Peter  doubted  in  himself  what  this  vision 
which  he  had  seen  should  mean,  behold,  the  men  which  were  sent 
from  Cornelius  had  made  inquiry  for  Simon's  house,  and  stood 
before  the  gate, 

18.  And  called,  and  asked  whether  Simon,  which  wassurnamcd 
Peter,  Avere  lodged  there. 

19.  While  Peter  thought  on  the  vision,  the  Spirit  said  unto 
him,   Behold,  three  men  seek  thee. 

20.  Arise  therefore,  and  get  thee  down,  and  go  with  them, 
doubting  nothing:  for  I  have  sent  thom. 

21.  Then  Peter  went  down  to  the  men  [which  were  sent  unto 
him  from  Cornelius]  ;  and  said,  Behold,  I  am  he  whom  ye  seek: 
what  is  the  cause  wherefore  ye  arc  come  ? 

22.  And  they  said,  Cornelius  the  centurion,  a  just  man,  and 
one  that  feareth  God,  anrl  of  good  report  among  all  the  nation  of 
the  Jews,  Avas  Avarned  from  God  by  an  holy  angel  to  send  for  thee 
into  his  house,  and  to  hear  Avords  of  thee. 

23.  Then  called  he  them  in,  and  lodsed  them.     And  on   the 


ACTS. — CHAP.    X.  89 

morrow  Peter  went  away  with  them,  and  certain  brethren  from 
Joppa  accompanied  him. 

While  Peter  was  debating  within  himself — continuously 
questioning,  canvassing  the  meaning  of  this  vision — the  mes- 
sengers arrive  and  the  good  Spirit  bids  Peter  go  with  them. 
First,  the  barriers  of  caste  are  so  far  broken  down  that 
Peter  calls  them  in  and  hospitably  entertains  them  over  night. 

The  "certain  brethren   from  Joppa"  may  have  gona 

with  Peter  through  their  personal  interest  in  this  pending 
question,  or  through  some  divine  monition;— for  their  pres- 
ence as  witnesses  (v.  45)  became  a  point  of  real  importance. 

24.  And  the  morrow  after  they  entered  into  Caesarea.  And 
Cornelius  Avaited  for  them,  and  had  called  together  his  kinsmen 
and  near  friends. 

25.  And  as  Peter  was  coming  in,  Cornelius  met  him,  and  fell 
down  at  his  feet,  and  worshiped  him. 

26.  But  Peter  took  him  up,  saying.  Stand  up  ;  I  myself  also  am 
a  man. 

It  is  not  perhaps  certain  that  this  prostration  of  Cornelius 
at  Peter's  feet  was  idolatrous,  for  it  may  have  been  due  to 
extreme  oriental  etiquette;  yet  Peter  thought  it  excessive, 
if  not  even  sinful.  I  myself  am  nothing  more  than  a  man 
— a  covimon  man,  as  his  Greek  word  suggests. 

27.  7\nd  as  he  talked  Avith  him,  he  went  in,  and  found  many 
that  were  come  together. 

28.  And  he  said  unto  them,  Ye  know  how  that  it  is  an  unlaw- 
ful thing  for  a  man  that  is  a  Jew  to  keep  company,  or  come  unto 
one  of  another  nation;  but  God  hath  showed  me  that  I  should 
not  call  any  man  common  or  unclean. 

29.  Therefore  came  I  unto  you  without  gainsaying,  as  soon  as  I 
was  sent  for :  I  ask  therefore  for  what  intent  ye  have  sent  for  me? 

The  purpose  of  his  vision  begins  to  open  to  Peter's  mind 
God,  he  sees,  has  been  preparing  him  for  precisely  this  meet- 
ing. He  is,  therefore  ready  to  affiliate,  in  the  simplicity  of 
Christian  fellowship,  with  this  group  of  uncircumcised 
Gentiles. 

30.  And  Cornelius  said.  Four  days  ago  I  was  fasting  until  this 
hour;  and  at  the  ninth  hour  I  prayed  in  my  house,  and,  behold, 
a  man  stood  before  me  in  bright  clothing, 

31.  And  said,  Cornelius,  thy  prayer  is  heard,  and  thine  alms 
are  had  in  romcmbrance  in  the  sight  of  God. 

32.  Send  therefore  to  Joppa,  and  call  hither  Simon,  whose  sur- 
name is  Peter ;  he  is  lodged  in  the  house  of  one  Simon  a  tanner 
by  the  sea  side,  who,  when  he  cometh,  shall  speak  unto  thee. 

33.  Immediately  therefore  I  sent  to  thee ;  and  thou  hast  well 


90  ACTS. — CHAP.    X. 

done  that  thou  art  come.  Now  therefore  are  we  all  here  present 
before  God,  to  hear  all  things  that  are  commanded  thee  of  God. 

Peter  had  heard  the  substance  of  this  account  from  the 
messengers  (v.  22)  ;  but  in  a  matter  of  so  much  importance, 
it  could  not  be  amiss  to  hear  it  more  in  detail  from  Cornelius 
himself  The  fullness  of  detail  in  this  narrative  testifies  to 
the  historian's  sense  of  the  magnitude  of  this  question  and 
of  the  vital  nature  of  its  bearings  on  the  pending  issue  be- 
tween Jew  and  Gentile. Very  expressive  are  these  clos- 
ing words  of  Cornelius: — "All  here  present  before  God  to 
hear  all  the  words  God  has  given  thee  to  say  to  us." 

34.  Then  Peter  opened  his  mouth,  and  said,  Of  a  truth  I  per- 
ceive that  God  is  no  respecter  of  persons : 

35.  But  in  every  nation  he  that  fcareth  him,  and  worketh 
righteousness,  is  accepted  with  him. 

"  No  respecter  of  persons"  on  the  score  of  nationality  or 
of  ceremonial  distinctions.  I  see  that  God  looks  only  upon 
the  heart ;  never  at  the  outside  differences  or  peculiarities. 

Of  whatever  nation   he  may  be,  the  man   who  fears 

God  and  practices  righteousness  is  accepted  before  him.  This 
is  the  inference  which  Peter  draws  from  the  case  of  Corne- 
lius so  plainly  and  impressively  brought  before  him,  and 
seen  moreover  in  the  light  of  those  manifestations  made  to 
hini  in  his  recent  vision. 

36.  The  word  which  God  sent  unto  the  children  of  Israel, 
preaching  peace  by  Jesus  Christ:  (he  is  Lord  of  all:) 

37.  That  word,  1  say,  ye  know,  which  was  published  through 
out  all  Judeea,  and  began  from  Galilee,  after  the  baptism  which 
John  preached ; 

38.  How  God  anointed  Jesus  of  Nazareth  with  the  Holy  Ghost 
and  with  power :  Avho  went  about  doing  good,  and  healing  all 
that  were  oppressed  of  the  devil ;  for  God  was  with  him. 

Peter  assumes  that  Cornelius  and  his  friends  must  have 
heard  of  the  gospel  preaching  of  Jesus  and  also  of  John  the 
Baptist — the  salient  points  of  which  he  briefly  sketches. 
That  it  "  began  from  Galilee"  is  historically  accurate  ;  that 
it  was  closely  preceded  by  John's  preaching  and  baptism ; 
that  God  specially  anointed  his  Son  Jesus  W'ith  the  Holy 
Ghost  for  his  gospel  work ;  that  Jesus  "  went  about  every- 
where doing  good:" — no  words  could  give  his  life-work 
more  truly. 

39.  And  we  are  witnesses  of  all  things  which  he  did  both  in  the 
land  of  the  Jews,  and  in  Jerusalem ;  whom  they  slew  and  hanged 
on  a  tree: 


ACTS. — CHAP.    X.  91 

40.  Him  God  raised  up  the  third  day,  and  showed  him  openly; 

41.  Not  to  all  the  people,  but  unto  witnesses  chosen  before  of 
God,  even  to  us,  Avho  did  eat  and  drink  with  him  after  he  rose 
from  the  dead. 

42.  And  he  commanded  us  to  preach  unto  the  people,  and  to 
testify  that  it  is  he  which  Avas  ordained  of  God  to  be  the  Judge 
of  quick  and  dead. 

43.  To  him  give  all  the  prophets  Avitness,  that  through  his  name 
whosoever  believeth  in  him  shall  receive  remission  of  sins. 

The  staple  points  of  every  gospel  sermon  by  Peter  are  here 
in  terse  but  clear  statement.  That  Jesus,  risen  from  the 
dead,  did  not  show  himself  indiscriminately  to  friend  or  foe 
— some  may  regard  as  weakening  the  testimony  to  the  fact 

of  his  resurrection. To  offset  any  weakness  which  might 

in  some  cases  be  supposed  to  attach  naturally  to  the  fact 
that  friends  only  were  made  personal  eye-witnesses,  let  it  be 
considered ; 

(a.)  The  disciples  to  whom  he  did  appear  were  previously 
most  incredulous.  They  expected  no  such  event ;  they  re- 
sisted the  evidence  of  it  almost  or  quite  to  the  point  of  sin- 
ful unbelief. 

(6.)  The  theory  of  collusion — to  make  out  a  case  of  resur- 
rection Avith  no  fact  at  bottom,  is  utterly  precluded. 

(c.)  No  Avitness  to  his  resurrection  could  be  competent 
unless  he  had  knoAvn  him  Avell  before  his  death,  so  that  he 
could  identify  him  after  his  resurrection.  Hence  few  if  any 
of  his  enemies  could  have  been  thoroughly  competent. 

(d.)  Yet  again:  The  best  identifying  evidence  such  as 
Peter  lays  most  stress  upon  here  (v.  41)  Avould  be  ruled  out 
in  the  case  of  his  enemies.  They  did  not  eat  and  drink  Avith 
him  after  he  had  risen.  In  their  case  this  could  not  be  ex- 
pected. 

(e.)  The  frankness  of  Peter  in  speaking  of  this  limitation 
as  to  the  Avitnesses,  is  proof  of  entire  honesty  and  simplicity 
in  Peter  and  his  brethren.  They  speak  as  men  conscious 
of  having  truth  to  say  and  nothing  but  truth — as  men  Avho 
have  not  the  least  concern  lest  their  testimony  may  be  Aveak- 
ened  by  setting  forth  all  the  real  facts  of  the  case.  They 
never  once  thought  that  the  truth  Avould  need  any  evasion 
or  concealment  of  facts  on  their  part  for  its  support.  Such 
honesty  and  simplicity  outweigh  in  strength  far  more  than 
all  the  Aveakness  incident  to  the  friendly  character  of  the 
personal  witnesses. 

Almost  in  the  same  breath  Jesus  is  put  before  them  as 


92  ACTS. — CHAP.    X. 

the  ordained  Judge  of  all  mankind,  and  as  the  Redeemer 

through  whom  salvation  comes  to  every  believer. "Judge 

of  quick" — i.  e.,  of  those  tlien  living;  and  also  of  all  who 
shall  have  previously  passed  from  earth  by  death. 

V.  43  seems  to  assume  that  the  general  strain  of  prophecy 
had  taught  remission  of  sin  through  the  nation's  Messiah. 
This  can  scarcely  be  shown  except  on  that  inleri)retation  of 
prophecy  which  gives  the  word  "  liedeemer"  its  spiritual 
sense  and  application — one  who  redeems  Isi-ael  not  from 
Gentile  oppression  but  from  her  bondage  under  sin  and  guilt. 
Prophecy  being  construed  in  this  spiritual  sense,  it  may  be 
said  truthfully  that  to  this  fact  give  all  the  prophets  wit- 
ness that  the  Messiah  came  to  save  lost  souls  from  their  sins 
by  remission  through  his  blood. 

44.  While  Peter  yet  spake  these  words,  the  Holy  Ghost  fell  on 
all  them  which  heard  the  word. 

45.  And  they  of  the  circumcision  which  believed  were  aston- 
ished, as  many  as  came  with  Peter,  because  that  on  the  Gentiles 
also  was  poured  out  the  gift  of  the  Holy  Ghost. 

46.  For  they  heard  them  speak  with  tongues,  and  magnify  God. 
Then  answered  Peter, 

47.  Can  any  man  forbid  Avater,  that  these  should  not  be  bap- 
tized, which  have  received  the  Holy  Ghost  as  well  as  we  ? 

48.  And  he  commanded  them  to  be  baptized  in  the  name  of 
the  Lord.     Then  prayed  they  him  to  tarry  certain  days. 

All  suddenly,  perhaps  before  Peter  had  said  all  he  thought 
to  say,  the  Holy  Ghost  fell  on  those  Gentile  hearers — God's 
own  resistless  testimony  that  he  has  no  respect  of  persons. 
The  circumcised  Jewish  converts  who  came  with  Peter  were 
astonished!  No  such  case  had  ever  come  to  their  knowl- 
edge before.  But  there  could  be  no  doubt  that  this  baptism 
of  the  Holy  Ghost  was  real,  for  the  same  proofs  to  the 
senses  were  there  as  were  present  in  the  first  great  Pente- 
cost.    They  heard  these  Gentiles  speak  with  other  tongues 

and. heard  them  magnify  God  with  joyful  praises. Peter 

can  see  no  reason  Avhy  they  should  not  be  baptized.  It  was 
certain  that  God  had  accepted  them;  why  should  not  his 
apostles  ?     Why  should  Peter  put  himself  against  God  ? 

As  bearing  (perhaps  but  slightly)  on  the  question  of  the 
mode  of  baptism,  it  may  be  said  that  "  forbid  water"  is  said 
more  pertinently  of  water  to  be  brought  in  than  of  going 
forth  to  the  water,  and  then  going  down  into  it.  A  river 
of  water  (e.  g. ,  the  Jordan)  is  scarcely  a  thing  for  any  man 
to  forbid. 


ACTS. CHAP.    XI.  93 

It  may  also  be  noticed  that  Peter  does  not  administer  the 
rite  himself.  He  commands — gives  directions — to  others  to 
officiate.  The  reason  in  his  case  for  abstaining  from  the  ad- 
ministration may  have  been  the  same  which  had  a  like  in- 
fluence upon  the  Lord  Jesus  and  upon  Paul — viz.,  the  dan- 
ger of  fostering  the  passion  for  the  merely  ritual  and  external ; 
and  lest  any  should  glory  in  having  been  baptized  by  the 
hand  of  Peter,  or  Paul,  or  of  Jesus  himself. 


-o^<^^c 


CHAPTER  XI. 

Peter,  returning  to  Jerusalem,  is  questioned  as  to  his 
free  association  with  uncircumcised  Gentiles  (vs.  1-3),  and 
vindicates  himself  by  giving  them  in  detail  the  way  God 
prepared  his  mind  for  his  part  and  Cornelius  for  his,  in  this 
remarkable  scene  (vs.  4-14),  closing  with  the  manifest  ef- 
fusion of  the  Spirit  upon  them  and  the  conviction  thus 
wrought  in  his  mind  that  he  must  not  withstand  God  (vs.  15- 
17)  ;  to  which  the  Jews  of  Jerusalem  joyfully  assented 
(v.  18); — how  the  gosjDel  reaches  Antioch  (vs.  19-21): 
The  church  at  Jerusalem  send  Barnabas  there  with  the  best 
results  (vs.  22-24) ;  who  goes  after  Saul  to  assist  him  (vs. 
25,  26) ;  a  great  famine,  and  relief  sent  to  the  mother  church 
by  the  hands  of  Barnabas  and  Saul  (vs.  27-30). 

1.  And  the  apostles  and  brethren  that  were  in  Judea  heard  that 
the  Gentiles  had  also  received  the  word  of  God. 

2.  And  when  Peter  was  come  up  to  Jerusalem,  they  that  were 
of  the  circumcision  contended  with  him, 

3.  Saying,  Thou  wentest  in  to  men  uncircumcised,  and  didst  eat 
with  them. 

It  was  startling  news,  yet  perhaps  not  sad  or  other  than 
joyful  —  that  the  Gentiles — real  heathen  —  should  receive 
the  word  of  God.  But  the  attendant  circumstance — that 
Peter  had  been  eating  with  uncircumcised  men — this  raised 

one  of  the  most  grave   questions! It  is  not  improbable 

that  Peter  had  heard  how  they  felt,  or  at  least  had  antici- 
pated it,  and,  therefore,  hastened  his  return  to  Jerusalem 
to  meet  this  excited  feeling. 

The  word  "  contended"  (v.  2)  may  be  too  strong, since  the 


94  ACTS. — CHAP  XI. 

Greek  legitimately  means — they  questioned  ivlth  them — this 
being  the  same  verb  in  its  middle  voice  [questioning  together 
with]  which  appears  in  its  active  form  (v.  12)  ; — Go  with 
them,  raising  no  questions — i.  e.,  as  to  its  propriety.  The 
milder  sense  is  at  least  admissible  ;  and  those  Jerusalem 
Jews  do  not  seem  at  this  time  to  have  had  a  bad  spirit. 
See  in  v.  18  how  readily  they  accepted  Paul's  defense  and  re- 
joiced in  this  new  revelation  of  God's  mercy  to  uncircum- 
cised  Gentiles. 

4.  But  Peter  rehearsed  the  matter  from  the  beginning,  and  ex- 
pounded it  by  order  unto  them,  saying, 

5.  I  was  in  the  city  of  Joppa  praying :  and  in  a  trance  I  saw  a 
vision,  A  certain  vessel  descend,  as  it  had  been  a  great  sheet,  let 
down  from  heaven  by  four  corners ;  and  it  came  even  to  me : 

G.  Upon  the  which  when  I  had  fastened  mine  eyes,  I  consid- 
ered, and  saw  fourfooted  beasts  of  the  earth,  and  wild  beasts,  and 
creeping  things,  and  fowls  of  the  air. 

7.  And  I  heard  a  voice  saying  unto  me,  Arise,  Peter  ;  slay  and 
eat. 

8.  But  I  said.  Not  so.  Lord  :  for  nothing  common  or  unclean 
liath  at  any  time  entered  into  my  mouth. 

9.  But  the  voice  answered  me  again  from  heaven,  "What  God 
hath  cleansed,  that  call  not  thou  common. 

10.  And  this  was  done  three  times  :  and  all  were  drawn  up 
again  into  heaven. 

11.  And,  behold,  immediately  there  were  three  men  already 
come  unto  the  house  where  I  was,  sent  from  Coesarea  unto  me. 

12.  And  the  spirit  bade  me  go  with  them,  nothing  doubting. 
Moreover  these  six  brethren  accompanied  me,  and  we  entered 
into  the  man's  house. 

13.  And  lie  showed  us  how  he  had  seen  an  angel  in  his  house, 
which  stood  and  said  unto  him,  Send  men  to  Joppa,  and  call  for 
Simon,  whose  surname  is  Peter; 

14.  Who  shall  tell  thee  words,  whereby  thou  and  all  thy  house 
shall  be  saved. 

This  recital  is  very  full  touching  the  vision  of  Peter  ;  less 
so  touching  that  of  Cornelius — as  might  be  expected. — In 
V.  12  the  facts  concerning  the  brethren  that  went  with  Peter 
from  Joppa  are  made  prominent,  even  their  number,  six, 
being  given.  The  purj^ose  of  God  (perhaps  of  Peter  also) 
in  their  going,  becomes  apparent.  Their  testimony  was  of 
essential  service. 

15.  And  as  I  began  to  speak,  the  Holy  Ghost  fell  on  them,  as 
on  us  at  the  beginning. 

16.  Then  remembered  I  the  word  of  the  Lord,    hoAV  that  he 


ACTS. — CHAP.  XI.  95 

said,  John  indeed  baptized  with  water  ;  but  ye  shall  be  baptized 
with  the  Holy  Ghost. 

17.  Forasmuch  then  as  God  gave  them  the  like  gift  as  he  did 
unto  us  who  believed  on  the  Lord  Jesus  Christ ;  what  was  I,  that 
I  could  withstand  God  ? 

18.  When  they  heard  these  things,  they  held  their  peace,  and 
glorified  God,  saying,  Then  hath  God  also  to  the  Gentiles  granted 
repentance  unto  life. 

The  words  remembered  by  Peter  (v.  16)  are  those  re- 
corded Acts  1 :  5 — among  the  last  words  of  the  Lord  before 
his  ascension.  That  those  primitive  baptisms  of  the  Holy 
Ghost  were  made  palpable  to  the  senses,  and,  therefore, 
were  unmistakably  demonstrated,  is  shown  here  to  have  been 
of  vital  importance.  There  could  be  no  disputing  or  de- 
bating the  fact  that  "  God  had  given  to  them  the  like  gift  as  to 
us" — the  original  twelve  and  to  their  one  hundred  and  twenty 
associated  brethren  and  sisters.  This  second  pentecostal 
baptism  upon  uncircumcised  Gentiles  was  no  less  positive, 
demonstrable,    decisive,    than   the   first   upon    circumcised 

Jews. This  Avas  indeed  a  new  revelation  ;  but  it  came 

with  its  own  ample  testimony. 

Peter  shows  himself  a  master  of  the  art  of  putting  things : 
— What  was  I,  as  to  being  able  to  withstand  God  ?  Indeed, 
I  neither  could  or  would  do  any  such  thing !  Happily  the 
Jerusalem  brethren,  too,  are  joyfully  satisfied  and  give  glory 
to  God  for  his  salvation  upon  Gentiles — as  they  should ! — 
Noticeably  they  thought  of  God  as  granting  repentance 
unto  life,  and  saw  the  proof  of  this  gift  in  the  fact  of  his 
efiusion  of  his  Spirit.  See  the  same  doctrine  in  Peter's 
words  (Acts  5:  31):  "Christ  exalted  to  give  repentance  to 
Israel" — the  verb  "give"  being  the  same  in  both  passages, 
and  used  in  the  same  sense.    (See  Notes  on  5 :  31). 

19.  Now  they  which  were  scattered  abroad  upon  the  persecu- 
tion that  arose  about  Stephen  travelled  as  far  as  Phenice,  and 
Cyprus,  and  Antioch,  preaching  the  word  to  none  but  unto  the 
Jews  only. 

20.  And  some  of  them  were  men  of  Cyprus  and  Cyrene,  which, 
when  they  were  come  to  Antioch,  spake  unto  the  Grecians : 
preaching  the  Lord  Jesus. 

21.  And  the  hand  of  the  Lord  was  with  them  :  and  a  gceat 
number  believed,  and  turned  unto  the  Lord. 

The   persecution   before    which    Stephen    fell,    raged    so 
violently   that  the  disciples — following  the  Lord's  direction 
to   "flee  to  another  city,"  went  abroad  as  far  as  to  Phenice 
5 


96  ACTS. CHAP.    XI. 

[Plienicia] — a  province  stretching  along  the  eastern  shore  of 
the  Mediterranean  and  inckuling  Tyre  and  Sidon ;  also  to 
Cyprus,  the  large,  Avell-known  island  off  the  coast  of  Pheni- 
cia. — Antioch,  the  capital  of  Syria,  the  residence  of  the 
Roman  proconsul  for  that  province,  named  for  Antiochus, 
of  Syrian  fame,  lay  on  the  Orontes  and  had  a  large  Jewish 
population.  It  became  for  some  time  the  headquarters 
of  Paul's  missionary  labors. — For  a  time  these  scattering 
disciples  preached  to  Jews  only.  But  at  length  some  of 
them,  designated  as  being  from  Cyprus  and  Cyrene  [North- 
ern Africa],  coming  to  Antioch,  preached  Jesus  to  the  Gre- 
cians also. — It  has  been  in  dispute  ^vhether  these  were  Hel- 
lenists— i.  e.,  Greek  speaking  Jews  ;  or,  Hellenes — a  people 
Grecian  by  nationality.  The  textual  authorities  are  con- 
flicting; but  the  connection  here  is  very  decisive  in  favor 
of  a  Grecian  people.  Preaching  to  Hellenist  Jews  would 
have  made  no  stir  at  Jerusalem,  and  no  Barnabas  would 
have  been  sent  to  see  about  it. — This  preaching  of  the  gos- 
pel to  a  large  community  of  heatlien,  uncircumcised  men 
Avas  a  new  epoch  in  the  progress  of  Christianity. — The  fact 
that  God's  hand  of  power  was  upon  them  and  Avrought 
through  them  so  that  "  a  great  number  believed  and  turned 
to  the  Lord  "  became  a  precious  testimony  that  the  heart  of 
God  was  in  this  movement,  and  that  his  time  had  fully  come 
to  break  over  the  ancient  limitations  of  mercy  to  the  cove- 
nant people  and  to  give  the  gospel  to  the  nations  of  the  wide 
world. 

22.  Then  tidings  of  these  things  came  unto  the  ears  of  the 
church  which  was  in  Jerusalem:  and  they  sent  forth  Barnabas, 
that  he  should  go  as  far  as  Antioch. 

23.  Who,  when  he  came,  and  had  seen  the  grace  of  God,  was 
glad,  and  exhorted  them  all,  that  with  purpose  of  heart  they 
would  cleave  unto  the  Lord. 

2-4.  For  he  was  a  good  man,  and  full  of  the  Holy  Ghost  and  of 
faith :  and  much  people  was  added  unto  the  Lord. 

The  same  interest  and  even  excitement  Avhich  the  news  of 
Peter's  preaching  to  Cornelius  had  occasioned  (Acts  11 :  1-3) 
appear  again  over  the  tidings  of  God's  Avork  at  Antioch. 
Very  discreetly  they  selected  that  good  man  Barnabas  to  go 
as  far  as  Antioch  and  examine  into  the  case  in  their  behalf. 
He  Avent,  and  found  such  manifestations  of  the  grace  of  God 
that  his  great,  open,  loving  heart  rejoiced  exceedingly,  and 
he  exhorted  them  to  cleave  to  the  Lord  Avith  full  and  strong 
purpose.     The  case  is  a  beautiful  exemplification  of  the  pow- 


ACTS. CHAP.    XII.  97 

er  of  genuine  heart-goodness  to  lift  a  man  above  Lis  life-long 
prejudices  and  to  help  him  to  appreciate  the  true  Spirit  of 
Christ  wherever  he  may  find  its  presence  and  manifestations. 
So  the  historian  accounts  for  the  joy  which  this  son  of  Chris- 
tian consolation  felt  as  he  came  to  see  and  know  these  new 
converts  from  heathenism  at  Antioch.  "For  he  was  a  good 
man,  and  full  of  the  Holy  Ghost  and  of  faith."  Naturally, 
therefore,  he  must  love  all  the  good  men  he  found  there. 
Seeing  in  them  the  inanifest  tokens  of  the  Holy  Ghost  and 
of  faith,  his  sympathetic  soul  must  feel  the  pulsations  of  deep 

Christian  sympathy. Consequently  "much  people  were 

added  to  the  Lord."  Such  catholicity  and  love  mightily 
quicken  the  spiritual  forces  that  bring  in  souls  to  God. 

25.  Then  departed  Barnabas  to  Tarsus,  for  to  seek  Saul. 

26.  And  when  he  had  found  him,  he  brought  him  unto  Antioch. 
And  it  came  to  pass,  that  a  whole  year  they  assembled  themselves 
with  the  church,  and  taught  much  people.  And  the  disciples  were 
called  Christians  first  in  Antioch. 

Barnabas  had  known  Saul  at  Jerusalem  and  had  had  the 
pleasure  of  introducing  him  to  the  confidence  and  fellowship 
of  the  disciples  (Acts  9:  26,  27).  It  may  be  supposed  that 
he  knew  Saul's  readiness  and  ripeness  to  labor  among  the 
Gentiles — perhaps  was  aware  that  Jesus  had  already  signified 
to  Saul  his  own  purpose  in  this  matter.     So  he  goes  to  Tarsus, 

Saul's  home  city,  to  search  for  him. There  for  one  full  year 

(viz.,  the  year  A.  D.  44),  they  preached  continuously  to  the  as- 
sembled people  and  made  many  disciples.  Apparently  it 
was  due  to  the  great  number  of  their  converts  that  they  be- 
came known  by  a  special  name  "  Oirhtianoi\ As  to  the 

origin  and  import  of  this  name,  the  points  worthy  of  note  are 
— (a)  Clearly  the  disciples  did  not  assume  this  name,  of  their 
own  motion,  nor  use  it  of  themselves.  The  entire  New  Tes- 
tament history  shows  this. (h)  The  name  appears  (else- 
where than  here)  only  in  Acts  (26:  28  and  1  Peter  4:  16 — 
in  both  cases  used  by  outsiders,  and  not  in  a  way  that  implies 

any  special   respect. (c)  In    its    form  this  name  comes 

neither  from  Hebrew  nor  from  Greek  etymology,  but  from 

Latin. (d)  How  much  of  honor  orof  dishonor  attached  to  it 

Avould  vary  with  the  honor  accorded  to  the  name  "  Christ." 
It  suggests  that  they  are  Christ's  people.  The  sentiments  of 
Christendom  to-day  will  not  guide  us  at  all  in  estimating  the 
repute  of  that  name  in  the  age  of  Saul  at  Antioch.  Since 
that  age,  the  thought  of  the  civilized   world   has  changed 


98  ACTS. — CHAP.    XII. 

wonderfully  in  this  one  point — the  honor  of  the  Christian 
name. 

27.  And  in  these  days  came  prophets  from  Jerusalem  unto  An- 
tioch. 

28.  And  there  stood  up  one  of  them  named  Agabus,.  and  signi- 
fied by  the  Spirit  that  there  should  be  great  dearth  throughout  all 
the  world  :  Avhich  came  to  pass  in  the  days  of  Claudius  Caesar. 

29.  Then  the  disciples,  every  man  according  to  his  ability,  de- 
termined to  send  relief  unto  the  brethi-en  Avhich  dwelt  in  Judea. 

30.  Which  also  they  did,  and  sent  it  to  the  elders  by  the  hands 
of  Barnabas  and  Saul. 

A  prophet  coming  from  Jerusalem  to  Antioch  predicted 
this  famine,  and  thus  prepared  the  way  (in  anticipation)  for 
gathering  supplies  to  be  sent  to  Jerusalem  for  their  relief. 

"Throughout  all  the  world,"  may  perhaps  be  said  here 

only  of  their  own  world  of  Judea — it  being  both  the  Roman 
and  the  Greek  usage  of  this  phrase  to  apply  it  each  to  their 
own  special  "  world."  To  the  Roman  "  all  the  world"  was  all 
his  own  Roman  world ;  so  to  the  Greek  ; — he  never  includ- 
ed the  outside  barbarian  peoples.  The  Jews,  therefore,  were 
only  following  the  usage  of  their  times  in  giving  this  Judean 

sense  to  the  phrase. "Historical  evidence  shows  a  great 

dearth  in  Judea  during  the  fourth,  fifth,  and  sixth  year  of 
Claudius  Ciesar.  The  historians,  Josephus,  Eusebius  and 
Orosius,  relate  that  in  these  years  many  died  of  famine  in 
Jerusalem. "[Alexander.] That  the  disciples  "gave  accord- 
ing to  their  several  ability"  [according  as  each  was  well  to  do, 
Gr.]  was  the  rule  of  Paul  (1  Cor.  16 :  2,)  and  of  Christian  com- 
mon sense. This  service  brought  Barnabas  and  Saul  to  Je- 
rusalem; but  they  returned  ere  long  (Acts  12:  25). 


aXKo 


CHAPTER    XII. 

Herod  puts  James  to  death  and  apprehends  Peter  (vs.  1- 
3) ;  who  is  released  from  prison  by  an  angel  (vs.  4-10)  ; 
Peter  shows  himself  at  the  house  of  Mary  where  a  prayer- 
meeting  is  in  progress  (vs.  11-17).  Herod  puts  to  death 
the  keepers  of  his  prison  (vs.  18,  19);  receives  homage  as 
a  god  for  which  the  Lord  smites  him  mortally  (vs.  20-23). 
Barnabas  and  Saul  return  from  Jerusalem  to  Antioch  (vs. 
24,  25). 


ACTS. CHAP.    XII.  99 

1.  Now  about  that  time  Herod  the  king  stretched  forth  his 
hands  to  vex  certain  of  the  church. 

2.  And  he  killed  James  tlie  brother  of  John  with  the  sword. 

3.  And  because  he  saw  it  pleased  the  Jews,  he  proceeded  fur- 
ther to  take  Peter  also.  (Then  were  the  days  of  unleavened 
bread.) 

To  avoid  confusion  in  identifying  the  several  Herods  of 
New  Testament  history,  it  is  well  to  distinguish  them  by 
their  other  epithets; — the  first  being  known  as  "Herod  the 
Great "  whose  long  reign  was  near  its  close  at  the  birth  of 
Jesus,  and  whose  name  goes  down  to  infamy  for  the  mur- 
der of  the  babes  of  Bethlehem  (Matt.  2:).  The  second  is 
Herod  Antipas,  his  second  son,  distinguished  for  his  murder 
of  John  the  Baptist  (Mark  6 :  14-28) ;  the  third  is  this 
Herod  Agrippa,  grandson  of  Herod  the  Great,  but  nephew 
of  Herod  Antipas — distinguished  here  for  the  murder  of 
the  apostle  James.  Josephus  states  definitely  that  Herod 
received  the  sovereignty  of  all  Palestine  (i.  e.,  Judea,  Sama- 
ria and  Galilee)  on  the  accession  of  the  Roman  Emperor 
Claudius  (A.  D.  41),  and  at  his  death  had  reigned  just 
three  years.     This  fixes  the  date  of  his  death  (as  here  v. 

23)  in  A.  D.  44. Speaking  of  the  accuracy  of  Luke  in 

calling  Herod  "the  king,"  Paley  remarks  that  "  there  was 
no  portion  of  time  for  thirty  years  before,  or  ever  afterwards, 
in  which  there  was  a  king  at  Jerusalem,  a  person  exercising 
that  authority  in  Judea,  or  one  to  whom  that  title  could  be 
applied,  except  during  the  last  three  years  of  Herod's 
life." 

"Put  forth  his  hand  to  vex" — not  to  irritate  but  to  perse- 
cute, sometimes  even  unto  blood.  Stephen  uses  this  word 
(Acts  7:  6,  19)  of  the  oppressions  inflicted  by  Egypt  upon 

Israel  in  their  bondage. This  James,  one  of  the  earliest 

and  most  honored  of  the  twelve,  one  of  the  two  sons  of  Zeb- 
edee,  was  the  first  known  martyr  among  the  twelve.  His 
brother  John  outlived  them  all.  Probably  James  died  by 
decapitation. The  king  had  no  higher  motive — appar- 
ently no  other — than  to  please  the  Jews,  for  political  ends. 
He  therefore  arrested  Peter,  with  the  purpose  of  surrender- 
ing him  to  the  will  of  those  who  sought   his  life. The 

time  in  the  year  is  fixed — at  the  Passover — spoken  of  here 
to  show  why  Herod  was  holding  Peter  in  prison; — viz.,  to 
surrender  him  to  the  will  of  the  Jews  as  soon  as  this  festival 
should  have  passed. 

4.  And  when  he  had  apprehended  him,  he  put  him  in  prison, 


100  ACTS. CHAP.    XII. 

and  delivered  him  to  four  quaternions  of  soldiers  to  keep  him; 
intending  after  Easter  to  bring  him  forth  to  the  people. 

5.  Peter  therefore  Avas  kept  in  prison :  but  prayer  uas  made 
without  ceasing  of  the  church  unto  God  for  him. 

6.  And  when  Herod  would  have  brought  him  forth,  the  same 
night  Peter  was  sleeping  between  two  soldiers,  bound  with  two 
chains :  and  the  keepers  before  the  door  kept  the  prison. 

7.  And,  behold,  the  angel  of  the  Lord  came  upon  him,  and  a 
flight  shined  in  the  prison:  and  he  smote  Peter  on  the  side,  and 
raised  hira  up,  saying.  Arise  up  quickly.  And  his  chains  fell 
oS  from  his  hands. 

8.  And  the  angel  said  unto  him,  Gird  thyself,  and  bind  on  thy 
sandals.  And  so  he  did.  And  he  saith  unto  him,  Cast  thy  gar- 
ment about  thee,  and  follow  me. 

9.  And  he  went  out,  and  followed  him;  and  wist  not  that  it  was 
true  which  was  done  by  the  angel;  but  thought  he  saw  a  vision. 

10.  When  they  were  past  the  first  and  the  second  ward,  they 
came  unto  the  iron  gate  that  lendeth  unto  the  city ;  which  opened 
to  them  of  his  own  accord  :  and  they  went  out,  and  passed  on 
through  one  street;  and  forthwith  the  angel  departed  from  him. 

"A  quaternion  of  soldiers"  was  a  squad  or  group  of  four, 
set  in  this  ease  to  succeed  each  other  on  guard  over  Peter, 
each  party  serving  three  hours  on  duty.  The  night  was  di- 
vided into  four  Avatches  of  three  hours  each.  It  appears 
that  of  these  four  men,  two  slept  with  Peter  chained  between 
them  and  to  them;  while  two  others  stood  guard  outside  the 
prison  gate.  Thus  the  guarding  of  this  one  unarmed  pris- 
oner was  made  as  perfect  as  chains,  bars  and  locks,  and  sol- 
diers set  to  hold  the  prisoner  on  peril  of  their  own  lives, 
could  make  it.  But  the  Almighty  had  an  angel  to  send 
whom  no  human  power  could  withstand,  and  the  earnest 
prayers  of  the  church  in  behalf  of  Peter  brought  him  down. 

The  Greek  word  for  "without  ceasing,"  means  earnest 

rather  than  ceaseless. With  marvelous  ease  and  facility 

this  angel  accomplished  his  mission,  all  obstacles  melting 
away  before  him  as  of  their  own  accord — and  the  work  is 
done ! 

"After  Easter"  should  have  been — after  the  Passover 
festival.  This  Greek  word — "Pasclia" — is  never  translated 
"Easter"  elsewliere,  and  never  should  be.  The  word  "Eas- 
ter" came  into  church  use  from  a  heathen  source,  and  has 
no  claim  to  recognition  in  the  scriptures. 

This  strange  event  seemed  to  Peter  like  a  dream,  till  he 
found  himself  actually  at  large,  outside  the  prison,  threading 
the  well  known  streets  of  the  city. 

n.  And  when  Peter  was  come  to  himself,  he  said.  Now  I  know 


ACTS. — CHAP.  XII.  101 

of  a  surety,  that  tlie  Lord  hath  sent  his  angel,  and  hath  delivered 
mc  out  of  the  hand  of  Herod,  and  from  all  the  expectation  of  the 
people  of  the  Jews. 

12.  And  Avhen  he  had  considered  the  thing,  he  came  to  the 
house  of  Mary  the  mother  of  John,  whose  surname  was  Mark; 
where  many  were  gathered  together  praying. 

13.  And  as  Peter  knocked  at  the  door  of  the  gate,  a  damsel 
came  to  hearken,  named  Rhoda. 

14.  And  when  she  knew  Peter's  voice,  she  opened  not  the  gate 
for  gladness,  but  ran  in,  and  told  how  Peter  stood  before  the 
gate. 

15.  And  they  said  unto  her.  Thou  art  mad.  But  she  constantly 
affirmed  that  it  was  even  so.     Then  said  they.  It  is  his  angel. 

16.  But  Peter  continued  knocking:  and  when  they  had  opened 
the  door,  and  saw  him,  they  were  astonished. 

17.  But  he,  beckoning  unto  them  with  the  hand  to  hold  their 
peace,  declared  unto  them  how  the  Lord  had  brought  him  out  of 
the  prison.  And  he  said.  Go  show  these  things  unto  James,  and 
to  the  brethren.     And  he  departed,  and  went  into  another  place. 

"  Coming  to  himself"  amounts  to  regaining  the  normal 
exercise  of  his  mind  and  overcoming  the  illusion  that  this 
was  a  sort  of  vision  or  dream.  Then  he  hastened  to  the 
well  known  house  of  Mary  mother  of  John  Mark  (see  v. 
25),  where  he  found  a  prayer-meeting  in  his  behalf  in  pro- 
gress. Their  prayers  were  doubtless  fervent  and  were  man- 
ifestly accepted  of  God.  Yet  they  did  not  expect  God's 
answer  just  in  this  way — perhaps  not  so  soon.  It  is  no  nec- 
essary part  of  prayer  to  dictate  the  manner  of  God's  an- 
swer, or  even  to  anticipate  it  Avith  certainty.  Hence  they 
were  not  a  little  astonislied  to  see  Peter  coming  in  and  to 
hear  the  story  of  his  escape. — Rhoda's  words  are  too  good  to 
be  true  (thought  they)  for  extreme  excitement  of  joy  makes 
men  incredulous.  At  least  they  demand  overwhelming  ev- 
idence. 

Their  words  (v.  15)  "  It  is  his  angel  " — are  best  explained 
on  the  theory  of  a  common  belief  among  the  Jews  (which 
Lightfoot  traces  in  their  history)  .that  every  individual  has 
his  guardian  angel,  who  may  assume  a  visible  form  like  that 
of  his  ward.  The  fact  (if  it  be  one)  that  these  brethren 
and  sisters  held  this  belief  neither  proves  nor  disproves  it. 

Peter  requested  them  to  inform  James  of  his  escape — 
probably  because  he  held  the  chief  responsibility  as  pastor 
of  this  mother  church.  Then,  anticipating  special  search, 
he  prudently  withdrew,  i.  c. ,  left  the  city  for  safety. 

18.  Now  as  soon  as  it  was  day,  thei'e  was  no  small  stir  among 
the  soldiers,  what  was  become  of  Peter. 


102  ACTS. CHAP.   XII. 

19.  And  when  Herod  had  sought  for  him,  and  found  him  not, 
he  examined  the  keepers  and  commanded  that  they  should  be  put 
to  death.  And  he  went  down  from  Judtea  to  Cajsarea,  and  there 
abode. 

"  No  small  stir  among  the  soldiers,"  for  none  of  tliora  could 
know  how  the  escape  Avas  made,  and  under  Roman  military 
law  their  own  lives  were  forfeited.  The  command  to  put 
the  keepers  to  death  may  supposably  have  included  only  the 
four  who  had  him  in  charge  at  the  time  of  his  escape.  If 
the  three  other  groups  were  reasonably  sagacious,  they  would 
not  take  their  place  as  guards  over  the  mere  vacuum  left 
behind  Peter. 

Herod  Avent  to  Csesarea  for  official  j^urposes. 

20.  And  Herod  was  highly  displeased  with  them  of  Tyre  and 
Sidon ;  but  they  came  with  one  accoi'd  to  him,  and,  having  made 
Blastus  the  king's  chamberlain  their  friend,  desired  peace ;  be- 
cause their  country  Avas  nourished  by  the  king's  country. 

21.  And  upon  a  set  day  Herod,  arrayed  in  royal  apparel,  sat 
upon  his  throne,  and  made  an  oration  unto  them. 

22.  And  the  people  gave  a  shout,  saying,  It  is  the  voice  of  a  god, 
and  not  of  a  man. 

23.  And  immediately  the  angel  of  the  liord  smote  him,  because 
he  gave  not  God  the  glory:  and  he  Avas  eaten  of  Avorms,  and  gaA^e 
up  the  ghost. 

Herod  had  been  in  fighting  mood  (so  the  Greek  implies) 
toward  the  cities  of  Tyre  and  Sidon,  for  reasons  not  stated. 
They  Avere  extremely  anxious  to  effect  a  reconciliation  and 
be  on  terms  of  peace,  because  those  cities  Avere  quite  depend- 
ent upon  Palestine  for  their  grain  supply.  They  had  always 
been  so  (see  1  Kings  5:  11,  and  Ezra  3:  7,  and  Ezek. 
27:  17). 

This  "  set  day" — a  very  public  occasion — in  Avhich  Herod 
met  the  delegation  from  Tyre  and  Sidon  and  made  a  speech, 
is  said  by  Josej^hus  to  have  been  the  second  day  of  the  public 
games,  held  in  honor  of  his  patron,  the  Emperor  Claudius. 

The  narrative  of  Josephus  quite  fully  corroborates  the 
more  brief  account  given  here  by  Luke.     He  says : 

"  On  the  second  day  of  the  festival,  Agrippa  came  into  the 
theatre.  The  stone  seats,  rising  in  a  great  semicircle,  tier  above 
tier,  Avere  covered  Avith  an  excited  multitude.  The  king  came  in, 
clothed  in  magnificent  rubes,  of  Avhich  .silver  Avaa  the  costly  and 
])rilliant  material.  It  Avas  early  in  the  day,  and  the  sun's  rays 
fell  upon  the  king,  so  that  the  eyes  of  the  beholders  were  dazzled 
Avith  the  brightness  Avhich  surrounded  him.  Voices  from  the  croAvd 
here  and  there  exclaimed  that  it  was  the  apparition  of  something 


ACTS. — CHAP.    XIII.  103 

divine.  And  when  he  spoke  and  made  an  oration  to  them,  they 
gave  a  shout,  saying,  '  Jt  is  the  voice  of  a  god,  and  not  of  a  man.' 
But  in  the  midst  of  this  idolatrous  ostentation,  an  angel  of  God 
suddenly  smote  him.  He  was  carried  out  of  the  theater  a  dying 
man,  and  on  the  sixth  day  he  was  dead." 

It  will  be  noticed  that  both  historians  concur  in  the  place 
[Csesarea]  ;  the  "  set  clay ;"  the  great  assembly ;  the  gorgeous- 
ness  of  Herod's  apparel ;  the  speech  of  the  king  ;  the  applause 
of  the  people  ;  and  even  in  substance  the  very  words  of  their 
shout ;  the  sudden  smiting  by  an  angel  of  God ;  the  sin 
for  which  this  judgment  from  heaven  was  sent  upon  him ; 
and  finally,  his  speedy  death.  Luke  does  not  represent  his 
death  to  have  been  instantaneous,  but  rather  that  it  was  not. 
The  coincidences,  therefore,  fidly  sustains  the  essential  truth- 
fulness of  both  accounts. 

24.  But  the  word  of  God  grew  and  multiplied. 

25.  And  Barnabas  and  Saul  returned  from  Jerusalem,  when 
they  had  fulfilled  their  ministr}',  and  took  with  them  John,  whose 
surname  was  Mark. 

"But,"  while  God's  enemies  fall,  his  "word"  grows,  and 
its  adherents  multiply. 

Barnabas  and  Saul  had  fulfilled  their  ministry  when  they 
had  paid  over  the  charitable  collection  sent  through  their 
hands  from  Antioch  (11  :  29,  30). 

This  John  Mark,  son  of  Mary,  seen  in  v.  12  above,  appears 
in  the  subsequent  history  in  Acts  13:  5,  13  and  15:  37-39, 
and  also  in  Col.  4:  10,  and  2  Tim.  4:  11 — a  nephew  of 
Barnabas,  and  supposed  to  have  written  the  gospel  history 
that  bears  his  name. 

With  this  chapter,  Luke's  narrative  leaves  Peter  and  fol- 
lows closely  the  thread  of  Paul's  missionary  life  and  labors, 
to  the  close  of  his  book. 


CHAPTER    XIII. 

Barnabas  and  Saul  at  Antioch  are  set  apart  and  sent  forth 
as  missionaries  (vs.  1-3);  first  to  Cyprus,  where  they  stop 
at  Salamis  (vs.  4,  5) ;  next  at  Paphos,  "where  they  find 
Elymas  and  Sergius  Paulus  (vs.  6-8)  ;  Elymas  smitten  blind 


104  ACTS. — CHAP.    XIII. 

(vs.  9-11);  the  missionaries  next  at  Perga  (vs.  12,  13); 
then  at  Antioch  in  Pisidia,  Avhere  they  meet  the  people  in 
their  synagogue  (vs.  14,  15)  ;  Paul's  long  discourse,  first 
ranging  through  Hebrew  history  down  to  David,  and  then 
to  David's  greater  Son  (vs.  16-25)  ;  how  the  Jews  had  mur- 
dered Jesus,  but  God  had  raised  him  to  life  (vs.  26-31)  ; 
confirming  all  from  the  old  prophets  (vs.  32-37)  ;  closing 
Avith  an  earnest  appeal,  and  a  warning  against  unbelief  (vs. 
38-41)  ;  Gentiles  desire  to  hear  more  ;  many  believe  (vs.  42, 
43)  ;  the  great  scenes  of  the  next  Sabbath  (vs.  44-49)  ;  but 
hostile  Jews  incite  persecution  and  drive  out  Paul  and  Bar- 
nabas to  Iconium  (vs.  50-52). 

1.  Now  there  were  in  tbc  church  that  was  at  Antioch  certain 
prophets  and  teachers  ;  as  Barnabas,  and  Simeon  that  was  called 
Niger,  and  Lucius  of  Cyrene,  and  Manaen,  which  had  been 
brought  up  with  Herod  the  tetrarch,  and  Saul. 

2.  As  they  ministered  to  the  Lord,  and  fasted,  the  Holy  Ghost 
said.  Separate  mc  Barnabas  and  Saul  for  the  work  whereunto  I 
have  called  them. 

3.  And  when  they  had  fasted  and  prayed,  and  laid  their  hands 
on  them,  they  sent  them  away. 

This  church  at  Antioch  had  become  strong  enough  to  be 
a  second  missionary  center,  even  more  important  for  the 
Gentile  work  than  Jerusalem  itself.  Indeed,  for  many  rea- 
sons,  Jerusalem  was  not  the  place  where  missions  to  the 

Gentiles  would   originate  or  be  sustained. Luke  names 

this  group  of  five  distinguished  prophets  and  teachers,  most 
of  them  not  otherwise  known  to  us,  to  show  that  the  church 
had  some  strong  and  good  men  to  spare  for  the  foreign  work. 

"Prophets  and  teachers" — all  "teachers,"  but  not  all 

"  prophets" — the  latter  having  a  special  gift  of  prophecy, 
not  common  to  all  teachers. 

"  Ministered  to  the  Lord" — in  the  sense  of  being  engaged 
in  special  religious  services,  probably  with  reference  to  the 
great  question  of  missionary  work  for  the  diffusion  of  the 
gospel.  As  the  Lord  moved  their  souls  to  this  earnest 
prayer  for  direction,  so  he  answered  their  prayer  by  giving 
them  the  direction  they  sought — which  was  that  they  should 
set  apart  Barnabas  and  Saul  to  the  work  for  which  he  was 
calling  them.  Accordingly  they  did  so.  With  special 
prayer  and  fasting  they  laid  their  hands  upon   them  and 

made  them  missionaries  of  Jesus. This  service  should  not 

be  confounded  with  their  ordination  to  the  ministry.  Both 
Barnabas  and  Saul  had  been   in   the  gospel  ministry  for 


ACTS. — CHAP.    XIII.  105 

years,  and  needed  no  re-ordination.  But  it  was  proper  and 
indeed  very  important  that  they  should  be  indorsed  by  this 
church  at  Antioch  unto  this  missionary  enterprise.  It  was 
foreseen  by  the  divine  Spirit  (if  not  by  themselves  also) 
that  this  mission  would  involve  the  great  question  of  the 
age — preaching  Jesus  to  Gentiles  with  no  regard  to  Jewish 
ritualities.  Therefore,  let  this  enterprise  be  inaugurated 
with  the  best  possible  evidence  of  being  indorsed  by  the 
Holy  Ghost  and  by  this  strong  church  at  Antioch. 

4.  So  they,  being  sent  forth  by  the  Holy  Ghost,  departed  unto 
Scleucia;  and  from  thence  they  sailed  to  Cyprus. 

5.  And  when  they  were  at  Salamis,  they  preached  the  word  of 
God  in  the  synagogues  of  the  Jews :  and  they  had  also  John  to 
their  minister. 

Seleucia,  the  first  point,  was  the  harbor  city  for  Antioch, 
near  the  mouth  of  the  Orontes — whence  they  embarked  for 
the  island  of  Cyprus — the  native  country  of  Barnabas  (4 : 
36)  and  also  of  John  Mark.  This  well  known  island,  less 
than  one  hundred  miles  from  the  coast  of  Syria;  in  length 
one  hundred  and  forty  miles  and  in  extreme  breadth  about 
fifty — was  rich,  and  fertile,  and  densely  peopled.  We  may 
suppose  that  the  personal  relations  of  Barnabas  with  that 

island  directed  their  missionary  course  thither. Salamis 

was  an  important  city  in  the  south-east  quarter  of  the  isl- 
and.  The  word  "synagogues"  (plural)  assumes  a  some- 
what large  Jewish  population,  since,  for  a  small  population 
there  should  be  but  one.  In  confirmation  of  their  great 
numbers,  it  is  recorded  in  Roman  history  (Dio  Cassius) 
that  in  A.  D.  116,  under  Trajan,  the  Jews  rose  and  mas- 
sacred two  hundred  and  forty  thousand  Greek  inhabitants — 
for  which  outrage  Hadrian  soon  after  expelled  them  from 
the  island. 

In  what  precise  sense  John  served  as  their  minister  [serv- 
ant^— i.  e.,  the  minister,  not  of  the  Jewish  synagogues,  but 
of  Barnabas  and  Saul,  is  not  entirely  clear,  certainly  as 
their  attendant  and  helper ;  but  whether  mainly  in  things 
spiritual  can   not  be  positively  determined  from  this  brief 

allusion. The    historian    notices    his  presence   with  the 

apostles,  and  soon  (v.  13)  refers  to  him  again. 

Of  the  immediate  results  of  their  labors  in  Salamis  noth- 
ing is  known. 

6.  And  when  they  had  gone  through  the  isle  unto  Paphos,  they 
found  a  certain  sorcerer,  a  false  prophet,  a  Jew,  whose  name  was 
Barjesua: 


106  ACTS. — CHAr.    XIII. 

7.  Which  was  with  the  deputy  of  the  country,  Scrgius  Paulus, 
a,  prudent  man ;  Avho  called  for  Barnabas  and  Saul,  and  desired 
to  hear  the  word  of  God. 

8.  But  Elymas  the  sorcerer  (for  so  is  his  name  by  interpreta- 
tion) withstood  them,  seeking  to  turn  away  the  deputy  from  the 
faith. 

Paphos,  their  next  important  point — on  the  extreme 
western  end  of  the  ishxnd,  was  the  residence  of  the  Roman 
proconsul  [^'  deputy "]  by  the  name  of  Sergius  Paulus — 
"a  prudent  man" — i.  e.,  a  man  of  intelligence  and  good 
understanding. Critics  notice  here  the  remarkable  accu- 
racy of  Luke  in  calling  Sergius  a  proconsul,  inasmuch  as  the 
numerous  provinces  of  the  great  Roman  Empire  were  clas- 
sified variously,  one  part  being  assigned  to  the  Roman  sen- 
ate, and  another  part  retained  under  the  immediate  super- 
vision of  the  emperor.  Only  the  former  had  proconsuls. 
So  nice  was  this  distinction  that  even  some  of  the  Roman 
historians  have  become  confused  and  made  blunders;  but 
no  historic  inaccuracy  is  ever  found  in  Luke. 

Another  prominent  personage  here  was  a  certain  sorcerer, 
a  magos  [magician] — "a  false  prophet"  in  the  sense  of  a 
deceptive  fortune-teller.  His  Jewish  name  was  Barjesus, 
and  his  professional  name  Elymas,  Avhich,  derived  from  the 
Arabic,  signifies  sagacious,  discerning — a  man  claiming  to 
be  versed  in  occult  magic  science.  He  belonged  to  the  same 
class  with  that  Simon  Magus  Avhom  Philip  and  Peter  en- 
countered at  Samaria  (Acts  8).  This  man  had  been  inti- 
mate with  Sergius  Paulus,  and  now  labors  to  withstand  his 
reception  of  the  gosj^el  faith. 

9.  Then  Saul,  (who  also  is  called  Paul,)  filled  with  the  Holy 
Ghost,  set  his  eyes  on  him, 

10.  And  said,  O  full  of  all  subtilty  and  all  mischief,  thou  child 
of  the  devil,  thou  enemy  of  all  righteousness,  wilt  thou  not  cease 
to  pervert  the  right  ways  of  the  Lord  ? 

11.  And  now,  behold,  the  hand  of  the  Lord  is  upon  thee,  and 
thou  shalt  be  blind,  not  seeing  the  svm  for  a  season.  And  imme- 
diately there  fell  on  him  a  mist  and  a  dai'kness ;  and  lie  went 
about  seeking  some  to  lead  him  bj^  the  hand. 

12.  Then  the  deputy,  Avhen  he  saw  what  was  done,  believed, 
being  astonished  at  the  doctrine  of  the  Lord. 

In  the  face  of  this  opposition,  Paul  is  moved  by  the  Spirit 
of  God  to  rebuke  this  Avicked  sorcerer  and  to  declare  to  him 
that  God's  hand  is  against  him  and  will  smite  him  blind — ■ 
which  was  done  immediately.  The  miserable  sorcerer  gropes 
about  to  find  some  one  to  lead  him  by  the  hand. This 


ACTS. CHAP.    XIII.  107 

miracle  impressed  the  deputy  profoundly  and  brought  him  to 
embrace  the  gospel  at  once. 

In  V.  9,  the  historian  remarks  that  Saul  is  also  called 
Paul.  From  this  point  he  uses  this  new  name  invariably. 
Various  reasons  for  this  change  of  name  have  been  assigned  ; 
e.  </.,  that  he  took  it  in  honor  of  this  Sergius  Paulus ;  or 
that  the  name,  being  in  its  origin  Latin  while  Saul  is  He- 
brew, became  more  appropriate  from  this  time  forAvard. 
The  question  has  only  secondary  importance.  Perhaps  the 
most  probable  reason  is  that  he  is  passing  out  from  his  old 
Hebrew  life  and  associations  into  the  broader  life  of  the  Ro- 
man, Gentile  world,  and  therefore  assumes  the  name  sig- 
nificant of  this  change. 

13.  Now  when  Paul  and  his  company  loosed  from  Paphos, 
they  came  to  Perga  in  Pamphylia :  and  John  departing  from 
them  returned  to  Jerusalem. 

From  this  point  onward  Paul  (not  Barnabas)  leads  the 
mission.  It  is  "  Paul  and  those  with  hivi."  So  long  as  they 
were  in  Cyprus,  the  native  country  of  Barnabas,  there  were 
special  reasons  for  his  being  jDrominent,  besides  his  greater 
age  and  his  longer  Christian  ministry.  But  now  they  are 
launching  out  upon  the  great  theater  of  the  mission  world 
of  that  age,  and  Paul  is  the  moving  spirit. 

Leaving  the  island  of  Cyprus,  they  strike  the  continent 
at  Perga  in  the  province  of  Pamphylia.  This  jorovince  lies 
west  of  Cilicia.  Perga  on  the  river  Cestrus,  then  an  im- 
portant city  and  harbor,  devoted  to  the  worship  of  Diana, 
seems  not  to  have  detained  them  long — perhaps  because 
their  arduous  mission  into  the  interior,  up  the  mountain 
fastnesses,  could  best  be  prosecuted  just  at  that  season. 

An  event  of  far-reaching  consequences  is  only  named 
now; — viz.,  that  John  Mark,  nephew  of  Barnabas,  thus  far 
"their  minister"  (v.  5)  left  them  here  and  "returned  to 
Jerusalem."  Paul  was  greatly  dissatisfied,  as  we  shall  see 
(Acts  15:  36-40).  What  induced  John  to  leave  them 
there  is  not  said  or  even  hinted ;  whether  his  courage  were 
unequal  to  the  arduous  journey  and  the  unknown  hardships 
of  that  untried  region ;  or  whether  his  feelings  Avere  hurt  by 
Paul's  taking  the  leadership  and  throwing  his  honored  uncle 
into  the  subordinate  relation,  we  are  left  to  conjecture. 
Probably  one  or  both  of  these  influences  had  weight. 

14.  But  when  they  departed  from  Perga,  they  came  to  Autioch 


108  ACTS. — CHAP.    XIII. 

in  Pisidia,  and  Avent  into  the  synagogue  on  the  Sabbath  day,  and 
sat  down. 

15.  And  after  the  reading  of  the  law  and  the  prophets  the  rul- 
ers of  the  synagogue  sent  unto  them,  saying,  Ye  men  and  breth- 
ren, if  ye  have  any  word  of  exhortation  for  the  people,  say  on. 

"We  must  think  of  them  here  as  up  in  the  high  lands  of 
the  interior,  past  the  lofty  and  rough  ranges  of  the  Taurus 
mountains,  breaking  ground  Avhere   the  gospel   had   never 

been  heard  before. This  Antioch  in  Pisidia,  always  to  be 

broadly  distinguished  from  Antioch  of  Syria  where  they 
were  set  apart  to  this  mission,  was  an  important  city  then, 
though  now  identified  only  in  its  ruins.  Here  Avere  Jews 
and  a  synagogue,  ever  to  be  remembered  for  this  great  ser- 
mon by  Paul — which  Ave  may  supposably  take  as  a  speci- 
men of  his  frequent  discourses  in  Jewish  synagogues.  The 
reader  Avill  notice  its  points  of  close  analogy  with  the  dis- 
course of  Peter  on  the  day  of  Pentecost  (Acts  2). What 

special  introduction  to  these  JeAVS  or  to  this  synagogue  they 
may  have  had  is  not  indicated; — po.ssibly  none  except  that 
they  Avere  educated  Jews,  thoroughly  familiar  Avith  the  syn- 
agogue, coming  in  upon  the  footing  of  the  civilities  usually 
accorded  to  Jewish  brethren  from  abroad  entering  their 
recognized  fraternity.  It  may  be  supposed  that  they  sat 
doAvn  in  seats  reserved  for  Jewish  travelers  Avho  sought  an 

introduction  among  their  brethren. After  the  customary 

reading — part  from  the  law  and  part  from  the  prophets — 
they  Avere  cordially  invited  to  address  the  congregation. 

16.  Then  Paul  stood  np,  and  beckoning  with  his  hand  said, 
Men  of  Israel,  and  ye  that  fear  God,  give  audience. 

17.  The  God  of  this  people  of  Israel  chose  our  ftxthers,  and  ex- 
alted the  people  Avhen  they  dwelt  as  strangers  in  the  land  of 
Egypt,  and  with  an  hic;h  arm  brought  he  thera  out  of  it. 

IS.  And  about  the  time  of  forty  yeavs  suffered  he  their  man- 
ners in  the  Avilderness. 

19.  And  Avhen  he  had  destroyed  seven  nations  in  the  land  of 
Chanaan,  he  divided  their  land  to  them  by  lot. 

20.  And  after  that  he  gave  unto  them  judges  about  the  space 
of  four  liundred  and  fifty  years  until  Samuel  the  prophet. 

21.  And  afterward  they  desired  a  king :  and  God  gave  unto 
them  Saul  the  son  of  Cis,  a  man  of  the  tribe  of  Benjamin,  by  the 
space  of  forty  j-cars. 

These  salient  points  of  their  foreflxther.?'  histor}'-  are 
touched,  not  perhaps  because  of  any  special  bearing  upon 
the  gospel  sclieme ;  but  rather  as  a  pleasant  introduction, 


ACTS. CHAP.    XIII.  109 

well  adapted  to  conciliate  their  kind  regard ;  to  impress 
them  with  Paul's  profound  acquaintance  Avith  their  nation's 
history,  and  so  tp  open  their  ears  and  hearts  to  the  vital 

points   of  his   gospel    message. For    the    chronological 

points  in  v.  20 — the  period  between  the  death  of  Moses  and 
the  inauguration  of  King  Saul,  the  reader  is  referred  to  my 
"  Pentateuch,"  (p.  60)  and  to  my  "  Heb.  History,"  (p.  91). 

22.  And  when  he  had  removed  him,  he  raised  up  unto  them 
David  to  be  their  king ;  to  whom  also  he  gave  testimony,  and 
said,  I  have  found  David  the  son  of  Jesse,  a  man  after  mine  own 
heart,  which  shall  fulfill  all  my  will. 

23.  Of  this  man's  seed  hath  God  according  to  his  promise 
raised  unto  Israel  a  Savior,  Jesus : 

24.  When  John  had  first  pi-eached  before  his  coming  the  bap- 
tism of  repentance  to  all  the  people  of  Israel. 

25.  And  as  John  fulfilled  his  course,  he  said,  Whom  think  ye 
that  I  am  ?  I  am  not  he.  But,  behold,  there  cometh  one  after 
me,  Avhose  shoes  of  his  feet  I  am  not  worthy  to  loose. 

From  King  David  to  the  greater  King  Messiah,  the  trans- 
ition was  easy.  The  high  religious  character  of  David — a 
man  who,  contrasted  with  Saul,  was  after  God's  own  heart, 
coupled  with  his  achievements  as  king  in  Israel,  served  to 
make  him  prominent  as  one  of  the  most  distinguished  an- 
cestors of  the  Messiah,  who,  in  a  higher  sense  than  David, 
became  the  Savior  of  Israel. — A  brief  reference  to  John 
the  Baptist's  testimony  fills  out  this  introduction  of  Jesus 
of  Nazareth  to  their  thought  and  regard.  The  Jews  for 
the  most  part  recognized  John  as  a  prophet,  (see  Matt.  21 : 
25)  :  "  For  all  hold  John  as  a  prophet.")  This  both  accounts 
for  and  justifies  this  decisive  appeal   to  his    testimony  to 

Jesus  of  Nazareth. In  the  clause — "  I  am  not  he,"  the 

Greek  has  no  pronoun  for  "  he  ;"  but  the  subject  of  remark 
could  not  be  mistaken. 

26.  Men  and  brethren,  children  of  the  stock  of  Abraham,  and 
whosoever  among  you  feareth  God,  to  you  is  the  word  of  this  sal- 
vation sent. 

27.  For  they  that  dwell  at  Jerusalem,  and  their  rulers,  because 
they  knew  him  not,  nor  yet  the  voices  of  the  prophets  which  are 
read  every  Sabbath  day,  they  have  fulfilled  them  in  condemning 
him. 

28.  And  though  they  found  no  cause  of  death  in  him,  yet  de- 
sired they  Pilate  that  he  should  be  slain. 

29.  And  when  they  had  fulfilled  all  that  was  written  of  him, 
they  took  him  down  from  the  tree,  and  laid  him  in  a  sepulchre. 

30.  But  God  raised  him  from  the  dead : 


110  ACTS. CHAP.  XIII. 

31.  And  he  Avas  seen  many  days  of  them  which  came  up  with 
him  from  Galilee  to  Jerusalem,  who  are  his  witnesses  unto  the 
people. 

These  introductory  points  having  fully  prepared  the 
minds  of  his  audience,  Paul  comes  to  his  direct  appeal  and 

makes  it   with  admirable  skill. All  ye  children  of  the 

stock  of  Abraham ;  honored  heirs  of  that  old  covenant  and 
of  all  its  promises;  and  especially  those  among  you  that 
fear  God; — to  you  is  this  word,  freighted  with  salvation, 
sent.  How  many  or  how  few  there  might  be  among  them 
who  feared  God,  he  knew  not;  but  it  was  pertinent  to  sug- 
gest that  this  message  Avas  specially  for  them  that  they  might 
give  it  earnest  heed  as  bringing  a  word  from  God  to  their 
waiting  souls. 

Observe,  Paul  does  not  charge  these  Jews  in  general  (as 
Peter  did  at  Jerusalem)  Avith  having  been  personally  concern- 
ed in  the  persecution,  condemnation  and  crucifixion  of  Jesus. 
He  says  only — Your  brethren  at  Jerusalem  and  their  rulers, 
not  recognizing  Jesus  as  their  Messiah  revealed  in  all  the  old 
prophets,  fulfilled  those  prophecies  by  putting  him  to  death. 
Paul  forbore  to  bring  out  in  its  strongest  form  the  malice 
and  guilt  of  those  Jews  Avho  murdered  Jesus.  He  only  says 
— They  knew  not  Jesus  nor  the  old  prophecies  Avhich  reveal- 
ed him ;  and  moreover,  found  no  Avorthy  cause  of  death  in 

him;  yet  demanded  of  Pilate  his   death. Then  Christ's 

resurrection  and  the  personal  testimony  of  living  Avitnesses 
in  proof  of  it  came  next  in  order — vital  points  in  a  gospel 
appeal. 

32.  And  Ave  declare  unto  j'ou  glad  tidings,  hoAV  that  the  promise 
which  Avas  made  unto  the  Withers, 

33.  God  hath  fulfilled  the  same  unto  us  their  children,  in  that 
he  hath  raised  up  Jesus  again;  as  it  is  also  written  in  the  second 
psalm,  Thou  art  my  Son,  this  day  have  I  begotten  thee. 

34.  And  as  concerning  that  he  raised  him  up  from  the  dead, 
now  no  more  to  return  to  corruption,  he  said  on  this  Avise,  I  Avill 
give  you  the  sure  mercies  of  David. 

35.  Wherefore  he  saith  also  in  another  psalm.  Thou  slialt  not 
suffer  thine  Holy  One  to  see  corruption. 

36.  For  David,  after  he  had  served  his  OAvn  generation  by  the 
Aurill  of  God,  fell  on  sleep,  and  AA-as  laid  unto  his  fathers,  and  saw 
corruption : 

37.  But  he,   Avhom  God  raised  again,  saAV  no  corruption. 

Compared  with  Peter  in  his  great  sermon,  Paul  passes  very 
briefly  the  testimony  of  the  living  Avitnesses  to  the  resurrec- 
tion— men  unknown  to  his  audience  at  Antioch;  but  returns 


ACTS. CHAP.   XIII.  Ill 

to  the  testimony  from  prophecy  which  they  had  read  and 
heard  all  their  lives.  That  those  ancient  promises  had 
been  in  general  fulfilled  to  them  in  raising  Jesus  from  the 
dead,  Paul  proves  by  citing  three  distinct  passages, — the  first 
being  from  Ps.  2.  In  this  passage  Paul  takes  the  words — 
"Thou  art  my  Son;  this  day  I  have  begotten  thee" — in  the 
sense ;  I  have  publicly,  before  all  heaven,  recognized  thee 
as  my  Son  by  raising  thee  from  the  dead  and  exalting  thee  to 
sit  at  my  right  hand.  In  the  highest  and  the  only  complete 
and  full  sense,  this  resurrection  and  exaltation  of  Jesus  made 
and  showed  him  to  be  God's  recognized  Son.  The  verb 
^^  made"  has  essentially  a  declarative  sense.  For  this  declar- 
ative force  of  the  resurrection,  see  Rom.  1:  4. 

The  two  remaining  proofs-texts  for  the  Messiahship  of  the 
risen  Jesus  bear  specially  to  the  point  that  he  has  not  only 
risen,  but  risen  to  die  no  more — risen  to  an  immortal  and 

glorious  reign  in  the  heavens. These  are  (a)  Isa.  55 :  3 : 

"I  will  give  you  the  sure  mercies  of  David" — the  great 
mercy  made  sure  to  David.  In  the  great  promises  made  to 
David  (2  Sam.  7 :  12-29  and  1  Chron.  17  :  7-27  ;  restated  sub- 
stantially Ps.  89:  1-4,  19-37  and  referred  to  2  Sam.  23:  1-5) 
the  central  and  emphatic  point  was — a  distinguished  Son 
whose  reign  should  be  indefinitely  long,  and  the  blessings 
coming  through  him  consequently,  not  only  great  but  sure. 
These  prophecies  Avere  in  j^roof  here  because  their  strong 
point — enduring  certainty  and  security — involved  the  resur- 
rection of  Jesus  and  his  ensuing  exaltation  to  glory.  They 
could  in  no  manner  be  made  forever  sure  and  faithful  except 
by  this  endorsement — this  ensealing  of  the  covenant  by  the 
Infinite  Father.  So  Paul  argues  at  length  (1  Cor.  15  :  13- 
20).  If  no  resurrection  of  Jesus,  then  no  reliable  salvation 
— no  testimony  that  God  accepts  Jesus  as  at  once  his  Son 
and  his  provided  and  proffered  Redeemer  for  a  lost  world. 

The  remaining  proof-text  (the  same  upon  which  Peter 
rests,  Acts  2  :  25-32)  is  Ps.  16 :  10  :  "  Thou  wilt  not  suffer 
thine  Holy  One  to  see  corruption."  Interpreting  this  pro- 
phecy, Paul  assumes  that  if  it  cannot  refer  to  David,  it  must 
refer  to  Christ.  But  it  can  not  refer  to  David  because  under 
such  reference  it  could  not  be  true.  David  died  as  other  men 
die  and  his  body  hastened  to  corruption.  Therefore  the 
words   must  refer  to  Christ,  and  being  so  referred,  must 

prove  his  resurrection. David  served  his  generation  nobly 

— a  blessing  to  his  people,  lifting  the  nation  above  the  op- 
pressions of  foreign  foes  and  re-establishing  religious  worship 


112  ACTS. — CHAP.    XIII. 

with  greatly  enhanced  spiritual  power.  Having  finished  his 
great  life-work,  he  was  gatherecl  to  his  fixthers — not  merely 
to  their  dead  ashes  but  to  their  glorified  souls  in  paradise. 
Yet  his  body  fell  under  the  primal  decree — ' '  Ashes  to  ashes, 

dust  to  dust." But  of  Christ  the  testimony  is  explicit — 

He  saw  no  corruption  in  the  grave. 

38.  Be  it  known  unto  you  tlierefore,  men  and  brethren,  that 
through  this  man  is  preached  unto  you  the  forgiveness  of  sins : 

39.  And  by  hhn  all  that  believe  are  justified  from  all  things, 
from  which  ye  could  not  be  justified  by  the  law  of  Moses. 

40.  Beware  therefore,  lest  that  come  upon  you,  which  is  spoken 
of  in  the  prophets  ; 

41.  Behold,  ye  despisers,  and  wonder,  and  perish:  for  I  work  a 
work  in  your  days,  a  work  which  ye  shall  in  no  wise  believe, 
though  a  man  declare  it  unto  you. 

This  is  genuine  gospel  preaching,  announcing  remission  of 
sins  througli  this  One  Jesus  Christ.  Whosoever  believeth 
in  him  is  j  ustified  from  all  sins — a  thing  impossible  under  the 
law  of  Moses.  Paul  can  not  mean  that  the  law  of  Moses 
avails  to  justify  from  some  sins  but  not  from  all ;  and  that 
Christ  comes  in  to  supplement  that  deficiency  and  secure  jus- 
tification for  the  balance  not  provided  for  by  Moses.  Such 
a  sense  is  entirely  inadmis.sible  under  the  Gospel  of  Christ 
Jesus.  Therefore  we  must  interpret  as  above: — By  Jesus  ye 
may  be  justified  from  all  sin — this  complete  justification  being 
impossible  under  Moses,  because  by  no  means  provided  for 
under  his  system. 

Paul  knew  well  the  human  heart  in  general  and  the  heart 
of  a  Jew  in  particular,  and  therefore,  having  presented  the 
great  gospel  truth — proffered  remission — he  implores  his 
hearers  not  to  forfeit  this  priceless  blessing  through  unbe- 
lief. Beware  lest  that  doom  befall  you  of  which  the  pi'ophets 
have  spoken  (e.  g.,  Hab.  1:5):  "Behold,  ye  despisers; 
then  wonder  with  mingled  surprise  and  incredulity — and  so 
rush  upon  your  destruction  !  "  The  third  imperative  (the 
word  "  perish")  is  not  a  command,  nor  even  an  exhortation  ; 
but  a  prediction,  swiftly  to  be  fulfilled — the  clause  having 
this  sense  : — Behold,  yc  who  in  heart  desjiise,  and  look  on 
with  wondering  but  stupid  and  unmoved  astonishment.  So 
shall  ye  meet  the  doom  ye  so  richly  deserve ! — For  I  am 
working  a  work  in  your  days  (in  bringing  the  Chaldean 
hosts  upon  your  land) — which  ye  will  not  believe  before- 
hand, though  the  prophets  foretell  it.  Insensible  to  your 
nation's  guilt,  ye   are  blind  to  your  danger,  and  therefore 


ACTS. — CHAP.  XIII.  113 

will  not  believe  that  the  judgments  foretold  by  your  prophets 
must  surely  come.  Paul  implores  his  hearers  to  shun  such 
guilty  infatuation  and  consequent  unbelief. 

42.  And  when  the  Jews  were  gone  out  of  the  sj^nagogne,  the 
Gentiles  besought  that  these  words  might  be  preached  to  them 
the  next  sabbath. 

43.  Now  when  the  congregation  was  broken  up,  many  of  the 
Jews  and  religious  proselytes  followed  Paul  and  Barnabas ;  who, 
speaking  to  them,  persuaded  them  to  continue  in  the  grace  of  God. 

The  public  services  having  closed,  the  Jews  were  the  first 
to  leave.     The  Gentile  hearex's  lingering  behind,  besought 

the  apostles  to  speak  again  on  the  next  Sabbath. As  the 

fruit  of  this  first  sermon,  many  Jews  and  proselytes  became 
disciples,  and  sought  further  instruction. 

44.  And  the  next  sabbath  day  came  almost  the  whole  city  to- 
gether to  hear  the  word  of  God. 

45.  But  when  the  Jews  saw  the  multitudes,  they  were  filled 
with  envy,  and  spake  against  those  things  which  were  spoken  by 
.Paul,  contradicting  and  blaspheming. 

46.  Then  Paul  and  Barnabas  waxed  bold,  and  said.  It  was 
necessary  that  the  word  of  God  should  first  have  been  spoken  to 
you  :  but  seeing  ye  put  it  from  you,  and  judge  yourselves  un- 
worthy of  everlasting  life,  lo,  we  turn  to  the  Gentiles. 

47.  For  so  hath  the  Lord  commanded  us,  saying,  I  have  set  thee 
to  be  a  light  of  the  Gentiles,  that  thou  shouldest  be  for  salvation 
unto  the  ends  of  the  earth. 

By  the  next  Sabbath  the  w^hole  city  was  thoroughly 
aroused  :  Gentiles  in  great  numbers  thronged  their  assembly. 
Probably  the  synagogue  proved  too  small,  so  that  the  meet- 
ing was  held  elsewhere — a  fact  which  served,  perhaps,  to 

stir  up  the  envious  spirit  of  the  Jews. Their  opposition 

became  defiant ;  yet  Paul  and  Barnabas,  not  only  undaunted, 
but  the  more  bold,  said  to  them  plainly  : — We  have  fulfilled 
our  great  commission  in  giving  you  the  first  offers  of  salvation 
through  your  nation's  own  Messiah.  But  since  ye  refuse  it — 
repel  it — and  thus  show  yourselves  to  be  unworthy  of  this 

everlasting  life,  lo,  we  leave  you,  and  turn  to  the  Gentiles. 

For  this  course,  Paul  finds  authority  in  the  prophecies  of 
Isaiah  (49 :  6),  which  declare  that  Jehovah  "had  ordained  his 
servant,  the  Messiah,  to  be  a  light  to  the  Gentiles  and  the 

author  of  salvation  to  the  very  ends  of  the  earth." This 

reference  to  Isaiah  is  a  fact  fraught  with  momentous  doc- 
trinal results,  proving  conclusively — (a.)  That  Isaiah's  pre- 
dictions of  salvation  to  the  Gentiles  were  held  by  Paul  to  be 


114  ACTS. CHAP.    XIII. 

his  authority  for  preaching  the  gospel  to  the  Gentile  -world ; — 
and  (6.)  That  those  glowing  predictions  which  so  cer- 
tainly grasp  in  their  comprehensiveness  the  conversion  of 
the  %vorld  to  Christ — of  all  the  nations — even  of  all  the 
ends  of  the  earth — must  refer  to  the  Christian  age — to  the  age 
of  Paul ;  and  not  to  some  yet  future  disjiensation,  other 
than  that  in  which  Paul  Avas  moving.  The  doctrine  of  the 
pre-millennial  advent,  which  dwarfs  the  Christian  dispensa- 
tion as  virtually  jDowerless  to  convert  the  world,  and  as  never 
designed  to  be  any  thing  more  than  a  second  John  Baptist 
precursor  of  yet  another  system  not  yet  opened,  but  coming 
soon :  — this  whole  version  of  prophecy  and  of  gospel  power 
is  foreign  from  Paul  and  Isaiah — makes  up  a  scheme  of  doc- 
trine utterly  unknown  to  Isaiah  and  never  held  or  acted  on 
by  Paul. 

No  reader  should  overlook  the  underlying  assumption  (in 
the  last  clause  of  v.  46),  that  all  may  have  salvation  in 
Christ  who  will ;  that  none  who  hear  the  gospel  are  lost  but 
those  who  judge  themselves  unworthy  to  be  saved — i.  e.,  who 
make  it  impossible  for  God  to  save  them  under  a  scheme  of 
salvation,  free  to  every  moral  agent's  acceptance  or  rejection. 

48.  And  when  the  Gentiles  heard  this,  they  were  glad,  and 
glorified  the  word  of  the  Lord  :  and  as  many  as  were  ordained  to 
eternal  Hfe  believed. 

49.  And  the  word  of  the  Lord  was  published  throughout  all  the 
region. 

The  Gentiles  were  glad — not  (we  may  hope)  because  the 
Jews  had  adjudged  themselves  unworthy  of  salvation,  but 
because  themselves  were  made  welcome  to  all  its  blessings. 

The  last  clause  of  v.  48 — "  As  many  as  were  ordained  to 
eternal  life  believed,"  standing  in  this  close  connection  with 
V.  46,  suggests  that  God's  purpose  and  man's  free  agency 
run  side  by  side,  co-working  and  inter-working  in  their 
agencies,  neither  conflicting  with  the  other.  The  men  not 
"ordained  to  eternal  life"  are  so  because  they  adjudged 
themselves  unworthy.  They  ruled  themselves  out  from  the 
pale  of  freely  offered  gospel  blessings. 

The  moral  power  of  this  great  central  city  traveled  out- 
wards over  the  adjacent  region — a  significant  illustration  of 
the  wisdom  of  the  apostles  in  seizing  the  great  cities  and 
holding  them  for  Christ  as  great  strategic  points  in  their 
warfiire. 

50.  But  the  Jews  stirred  up  the  devout  and  honorable  women, 


ACTS. — CHAP.    XIV.  115 

and  the  chief  men  of  the  city,  and  raised  persecution  against  Paul 
and  Barnabas,  and  expelled  them  out  of  their  coasts. 

51.  But  they  shook  off  the  dust  of  their  feet  against  them,  and 
came  unto  Iconium. 

52.  And  the  disciples  were  filled  with  joy,  and  with  the  Holy 
Ghost. 

It  was  shrewd  policy  in  those  persecuting  Jews  to  array 
against  the  apostles  the  better  and  higher  classes  of  society 
(Jews,   of  course)  and  bring  them  in  to  back  up  this  reign 

of  mob  law. "Shaking  off  the  dust  of  their  feet  against 

them"  was  according  to  Christ's  direction  (Matt.  10:  14 and 

Luke  9:  5). Iconium  was  their  next  city,  forty-five  miles 

south-east  from  Antioch,  and  the  chief  city  of  Lycaonia. 
It  is  still  a  city  of  some  importance,  under  the  name 
Konieh,  though  fallen  far  below  its  ancient  rank  and  popu- 
lation.  The  disciples  left  behind,  Avere  strong  in  the  Lord, 

despite  of  the  fierce  persecution  which  drove  the  apostles 
away. 


CHAPTER    XIV. 

The  chief  localities  of  this  chapter  are  Iconium,  Lystra 
and  Derbe.  Its  events  fill  out  the  latter  part  of  Paul's  first 
great  missionary  tour,  bringing  him  back  to  their  starting 
point — the  Syrian  Antioch. 

1.  And  it  came  to  pass  in  Iconium,  that  they  went  both  to- 
gether into  the  synagogue  of  the  Jews,  and  so  spake,  that  a  great 
multitude  both  of  the  Jews  and  also  of  the  Greeks  believed. 

As  usual  they  began  at  the  synagogue,  in  harmony  with 
the  original  commission  from  their  risen  Lord — "  Beginning 
at  Jerusalem"  (Luke  24:  47 j.  "  It  was  necessary  that  the 
word  of  God  should  first  be  spoken  unto  you"  (13:  46). 
Yet  Greeks — real  Gentiles — were  in  attendance  also — a  cir- 
cumstance which  greatly  facilitated  the  progress  of  their 
work.  Apparently  this  attendance  of  Gentiles  at  the  Jew- 
ish synagogues  was  more  free  and  more  common  in  localities 

remote  from  Jerusalem  than  in  Judea. The  effectiveness 

of  their  preaching  is  put  in  briefest  form,  the  word  "so" 
being  emphatic.  They  spake  so — so  earnestly,  with  such 
convincing  logic,  with  such  power  of  the  Holy  Ghost  attend- 


116  ACTS. — CHAP.    XIV. 

ing — that  a  great  multitude  of  both  Jews  and  Greeks  be- 
lieved. Those  were  days  of  the  right  hand  of  the  risen 
Savior's  power. 

2.  But  the  unbelieving  Jews  stirred  up  the  Gentiles,  and  made 
their  minds  evil  affected  against  the  bretliren. 

3.  Long  time  therefore  abode  they  speaking  boldly  in  the  Lord, 
which  gave  testimony  unto  the  word  of  his  grace,  and  granted 
signs  and  wonders  to  be  done  by  their  hands. 

Here  again,  unbelieving  Jews  are  the  pestiferous  element 
— envious,  jealous,  malign.  Here  also  as  at  Antioch,  (13: 
50)  they  artfully  work  uj)on  other  parties  (in  this  case  the 
Gentiles)  to  disaffect  them  toward  the  apostles.  To  evil-af- 
fect the  mind  is  in  the  sense  of,  to  prejudice,  embitter,  exas- 
perate. Yet  none  the  less  for  this  but  even  the  more  did  the 
apostles  hold  on  and  preach  with  the  greater  boldness — this 
being  involved  in  the  word  "  therefore."  Because  of  this 
opposition  they  labored  the  more  intensely  and  with  the 
more  persistent  perseverance;  and  the  Lord  mightily  in- 
dorsed their  work  by  miraculous  attestations. 

4.  But  the  multitude  of  the  city  was  divided:  and  part  held 
with  the  Jews,  and  part  with  the  apostles. 

5.  And  when  there  was  an  assault  made  both  of  the  Gentiles, 
and  also  of  the  Jews  with  their  rulers,  to  use  them  despitefully, 
and  to  stone  them, 

6.  They  were  ware  of  it,  and  fled  unto  Lystra  and  Derbe, 
cities  of  Lycaonia,  and  unto  the  region  that  licth  round  about: 

7.  And  there  thoy  preached  the  gospel. 

The  whole  city  was  moved,  every  man  throwing  himself 
upon  one  side  or  the  other ;  the  opposition  headed  by  the 
civil  authorities  becoming  desperate.  The  rush  of  mob  vio- 
lence is  expressed  in  the  word  "assault,"  having  for  its  pur- 
pose to  stone  the  apostles.  Fortunately  they  Avere  apprized 
of  their  danger  in  season  to  make  their  escape. In  re- 
counting his  perils  (2  Cor.  11:  25)  Paul  says  very  definitely 
— "  Once  was  I  stoned."  The  record  of  this  one  case  stands 
below  (v.  19).  He  does  not  say  how  many  times  he  e.s- 
caped  stoning  by  a  hair's  breadth.  His  letters  are  corrobor- 
ated by  Luke's  history. 

Of  these  cities,  Lystra  and  Derbe,  the  jirecise  location  is 
yet  undetermined.  They  were  prominent  cities  of  Lycaonia, 
a  province  lying  between  Cilicia  on  its  south  and  Cappado- 
cia  and  Galatia  on  its  north. 

8.  And  there  sat  a  certain  man  at  Lystra,  impotent  in  his  feet, 
being  a  cripple  from  his  mother's  womb,  who  never  had  walked  : 


ACTS. — CHAP.    XIV.  117 

9.  The  same  heard  Paul  speak :  who  steadfastly  beholding  him, 
and  perceiving  that  he  had  faith  to  be  healed, 

10.  Said  with  a  loud  voice.  Stand  upright  on  thy  feet.  And  he 
leaped  and  walked. 

Two  events  give  prominence  to  their  work  at  Lystra ;  the 
healing  of  a  life-long  cripple,  very  analogous  to  the  miracle 
wrought  by  Peter  (Acts  3 :)  ;  and  the  consequent  rising  of 
the  people  to  worship  them  as  gods  come  down  among  men. 

This  cripple  heard  Paul  preach.  Paul's  quick,  sharp  eye 
detected  his  attention,  his  interest  and  his  manifest  faith. 
These  conditions  precedent  to  a  miracle  being  present,  Paul, 
moved  by  the  Spirit,  addressed  him  Avith  loud  voice; — "Stand 
upright  upon  thy  feet."  Instantly  he  leaped  and  began  to 
walk.  According  to  Luke's  words  the  leaping  was  done 
once — was  one  act ;  the  walking  continued  indefinitely. 

11.  And  when  the  people  saw  whatPaul  had  done,  they  lifted  up 
their  voices,  sayinc;  in  the  speech  of  Lycaonia,  The  Gods  are 
come  down  to  us  in  the  likeness  of  men. 

12.  And  they  called  Barnabas,  Jupiter  ;  and  Paul,  Mercurius, 
because  he  was  the  chief  speaker. 

13.  Then  the  priest  of  Jupiter,  which  was  before  their  city, 
brought  oxen  and  garlands  unto  the  gates,  and  Avould  have  done 
sacrifice  with  the  people. 

This  was  a  spontaneous  movement  of  the  common  people. 
Luke  notes  specially  that  in  their  outcry  they  used  the  com- 
mon dialect  of  the  place — something  other  than  the  Greek 
which  the  apostles  used.  This  shows  why  the  apostles  were 
not  aware  what  was  on  foot  until  they  heard  of  it  (v.   14), 

far  along  in  its  progress. The  people  said  in  their  heart 

— None  but  the  gods  can  do  such  things.  These  men  must 
be  gods  come  among  us  in  human  form.  Jupiter  was  one 
of  the  patron  gods  of  their  city.  Their  mythology  made 
Mercury  his  attendant,  distinguished  as  the  god  of  eloquence. 
Paul  answered  well,  therefore,  to  Mercury.  Barnabas  re- 
mained to  represent  Jupiter.  No  special  reason  is  hinted 
for  giving  him  this  higher  honor. 

In  V.  13,  the  translation — "  The  priest  of  Jupiter  which 
was  before  their  city  " — is  liable  to  mislead,  since  it  was  not 
Jupiter,  but  his  image  or  statue  which  stood  before — in 
front  of — their  city  gates.  This  shows  also  why  the  sacri- 
ficial offering  of  oxen,  decked  with  garlands,  was  to  take 
place  just  outside  of  the  city.  This  position  of  their  tute- 
lar deity,  without  the  gates,  is  shown  in  classic  history  to 
have  been  usual. — It  is  not  entirely  clear  whether  they  in- 


118  ACTS. — CHAP.  XIV. 

tended  to  have  the  apostles  themselves  personally  present  at 
this  usual  place  of  Jupiter's  worship.  Without  bringing 
them  to  the  spot,  they  might  have  offered  these  sacrifices  be- 
fore Jupiter's  image  with  the  avowed  purpose  of  homage  to 
him  for  sending  these  representatives  down  among  them. 

14.  Which  when  the  apostles,  Barnabas  and  Paul,  heard  of, 
they  rent  their  clothes,  and  ran  in  among  the  people,  crying  out, 

15.  And  saying,  Sirs,  why  do  ye  these  tilings  ?  We  also  are 
men.  of  like  passions  with  you,  and  preach  unto  you  that  ye  should 
turn  from  these  vanities  unto  the  living  God,  Avhich  made  heaven, 
and  eartli,  and  the  sea,  and  all  things  that  are  therein  : 

16.  Who  in  times  past  suffered  all  nations  to  walk  in  their  own 
ways. 

17.  Nevertheless  he  left  not  himself  without  witness,  in  that  he 
did  good,  and  gave  us  i-ain  from  heaven,  and  fruitful  seasons, 
filling  our  hearts  with  food  and  gladness. 

18.  And  with  these  sayings  scarce  restrained  they  the  people, 
that  they  had  not  done  sacrifice  unto  them. 

As  soon  as  the  apostles  became  aware  of  this  movement 
they  rushed  to  the  spot,  rending  their  garments — the  orien- 
tal manifestation  of  grief  and  horror — crying  out — We  are 
nothing  but  men  like  yourselves — mere  common  men  —  not 

gods. The  word,   "  passions,"  is  liable  to  be  taken  in  a 

sense  too  narrow — not  to  say  too  low  ;  for  their  meaning 
Avas — men  of  the  same  nature,  the  same  constitution,  mental 
and  physical,  and,  therefore,  the  same  wants  and  weaknesses. 

"  We  preach  unto  you  the   glad  tidings"  [evangelize] 

that  ye  should  turn  from  these  "vanities,"  mere  nothings 
[e.  g.,  Jupiter,  Mercury]  unto  the  living  God — the  only  Be- 
ing worthy  of  our  worship.  Their  message  is  an  evangel, 
and  not  a  mere  proclamation  or  command,  because  it  bears 
within  itself  the  word  of  mercy — the  glad  tidings  of  remis- 
sion of  sin  to  the  penitent  and  believing. 

The  true  and  living  God  is  known  by  his  works  of  cre- 
ation and  of  providence  also.  The  God  ye  should  worship 
(and  no  other)  is  He  who  made  the  heavens,  the  earth,  and 
all  things  in  it.  This  is  the  doctrine  of  scripture  every- 
Avhere,  and  of  reason  no  less. 

"  Suffered"  all  nations  to  walk  as  they  would — must  not 
be  construed  as  his  permission,  or  as  implying  that  he  left 
them  with  no  testimony  to  his  being  God,  their  own  Maker 
and  Benefactor.  The  statement  should  be  taken  in  a  rela- 
tive, comparative  sense,  meaning  that,  compared  with  the 
present  more  full  revelation  of  himself,  he  had  left  them 


ACTS. — CHAP.    XIV.  119 

with  feebler  light  and  with  manifestations  of  himself  less 
clear  and  palpable. — "Times  past,"  is  more  precisely — "in 

past  generations." In  v.  17,  they  proceed  to  qualify  their 

statements  yet  more.  Yet  he  did  not  leave  himself  without 
Avitness  even  in  those  darkest  ages  ;  for  even  then  he  Avas 
always  the  Benefactor  of  men,  doing  them  good  :  giving  you 
(so  the  better  text)  the  rains  of  heaven  and  the  fruits  of  the 
earth.  Filling  your  bodies  with  food  and  your  hearts  with 
gladness — the  food  really  going  to  the  body,  and  the  joy  to 
the  heart. — It  was  only  Avith  extreme  labor  that  these  strong 
arguments  availed  to  stay  them  from  offering  sacrifice  to 
the  apostles  as  to  gods. 

19.  And  there  came  thither  certain  Jews  from  Antioch  and 
Iconium,  who  persuaded  the  people,  and,  having  stoned  Paul, 
drew  him  out  of  the  city,  supposing  he  had  been  dead. 

20.  Howbeit,  as  the  disciples  stood  round  about  him  he  rose 
up,  and  came  into  the  city  :  and  the  next  day  he  departed  Avith 
Barnabas  to  Derbe. 

Again  the  same  hostile  persecutors  are  dogging  their 
steps.  Here  they  succeed  in  exciting  a  mob  against  the 
apostles  and  in  stoning  Paul  whom  they  dragged  out  of 
their  city,  supposing  him  dead. — Was  it  by  miracle  (so  it 
Avould  seem)  that  after  the  disciples  gathered  about  him,  he 
rose  up,  came  into  the  city,  and  Avas  ready  next  day  to  leave 
Avith  Barnabas  for  Derbe? 

21.  And  when  they  had  preached  the  gospel  to  that  city,  and 
had  taught  many,  they  returned  again  to  Lystra,  and  to  Iconium, 
and  Antioch, 

22.  Confirming  the  souls  of  the  disciples,  and  exhorting  them 
to  continue  in  the  f\iith,  and  that  Ave  must  through  much  tribu- 
lation enter  into  the  kingdom  of  God. 

23.  And  when  they  had  ordained  them  elders  in  every  church, 
and  had  prayed  with  fasting,  they  commended  them  to  the  Lord, 
on  whom  they  believed. 

Derbe  differs  from  the  cities  previously  visited  in  the  point 

of  no  persecution.     Their  labors  Avere  greatly  blessed. 

Soon  turning  back  upon  their  course,  they  revisit  Lystra, 
Iconium  and  Antioch,  apparently  Avithout  further  molesta- 
tion.— "  Confirming  the  souls  of  the  di.sciples" — not  by  ad- 
ministering any  certain  rite  of  so-called  "confirmation" — a 
thing  utterly  foreign  from  the  spiritual  nature  of  the  primi- 
tive gospel; — but  by  preaching  a  sustaining  salvation,  ex- 
horting them  to  be  steadfast  in  their  faith  :;nd  to  endure 


120  ACTS. — CHAP.  XIV. 

with  true  moral  heroism  whatever  tribulation  might  fall  to 
their  lot — this  being  one  of  the  inevitable  conditions  of  en- 
tering God's  kingdom. 

Upon  this  second  visit,  these  churches  had  acquired  some 
maturity ;  the  first  converts  had  been  developed  and  tried 
sufficiently  to  test  in  some  degree  their  capabilities  for  re- 
sponsible service  ;  and  moreover,  as  the  churches  must  now 
be  thrown  upon  themselves  for  instruction  and  order  it  be- 
came vital  to  have  church  officers  set  apart  for  both  teach- 
ing and  general  supervision.  This  work  is  described  briefly 
in  V.  23. 

The  advocates  and  the  opponents  of  Episcopacy  have  long 
been  in  controversy  over  this  passage — the  point  in  issue 
being  whether  the  choice  of  these  "elders"  was  made  by 
the  apostles  or  by  the  churches. 

My  plan  of  commentary  permits  only  the  briefest  pre- 
sentation of  such  points  as  seem  to  me  beyond  reasonable 
question. 

(a.)  That  elders  (" presbuteroi "]-=— and  "bishops"  [epis- 
copoi]  were  in  that  primitive  age,  convertible  terms,  used 
interchangeably — neither  having  any  prerogatives  above 
the  other.  "Elder"  [presbuteros]  is  of  Jewish  etymology 
and  antecedents ;  "bishop"  [episcopos]  is  in  these  respects 
Greek.  That  they  are  convertible  see  Tit.  1 :  5-7  and  Acts 
20:  17-28. 

(6.)  The  Greek  word  for  "ordained"  can  not  be  held 
closely  to  its  primary  sense  as  given  by  its  etymology,  viz. : 
to  vote  into  office  by  the  uplifted  hand — because  the  per- 
sons who  in  this  case  perform  this  act  are  Paul  and  Barna- 
bas ;  and  they  can  scarcely  be  supposed  to  have  gone 
through  the  ceremony  of  voting  in  these  elders  by  show  of 
their  own  hands.  The  secondary"  sense — appoint  or  consti- 
tute— must  therefore  be  adopted  here  under  the  force  of 
circumstances. 

(c.)  In  certain  other  known  cases,  the  apostolic  usage  of 
throwing  upon  the  Christian  brotherhood  the  selection  of 
their  representative  officers,  strongly  favors  the  conclusion 
that  in  this  case  they  took  the  sense  of  the  brethren  and 
followed  in  the  main  their  choice  in  this  ordaining  of  elders. 

The  cases  that  are  clear  are — the  selection  of  deacons 

(Acts  6:)  and  of  the  custodians  of  charity  funds,  raised  at 
Corinth  (2  Cor.  8:  19),  where  we  find  the  same  verb  for 
"  chosen"  as  here. 

(d.)  The  same  good  sense  which  would  lead  the  apostles 


ACTS. CHAP.  XIV.  121 

to  throw  the  responsibility  of  choice  upon  the  brotherhood 
wherever  the  number  of  brethren  iind  their  capabilities  for 
self-government  seemed  to  warrant  it,  Avould  equally  dictate 
the  exercise  of  their  own  judgment  and  control  wherever 
the  churches  were  too  immature  to  bear  this  responsibility 
wisely  and  well.  Apostolic  example  and  precedent  should 
always  be  estimated  in  the  light  of  their  surroundings. 
The  principles  upon  which  they  manifestly  acted  are  of 
vastly  more  consequence  to  us  as  authority  than  the  defi- 
nite things  they  may  be  supposed  to  have  done,  especially 
when  the  precise  circumstances  in  a  given  case  can  not  be 
certainly  known. 

To  ordain  with  fasting  and  prayer  and  to  commend  to  the 
Lord  for  his  special  help  and  his  ever-guiding  hand,  are  always 
in  order,  and  should  never  be  sufiered  to  lapse  from  the 
spirit  into  a  barren  formality. 

24.  And  after  thej  had  passed  throughout  Pisidia,  thcj  came  to 
Pamphylia. 

25.  And  when  they  had  preached  the  word  inPerga,  they  went 
down  into  Attalia : 

26.  And  thence  sailed  to  Antioch,  from  whence  they  had  been 
recommended  to  the  grace  of  God  for  the  work  which  they  had 
fulfilled. 

27.  And  when  they  were  come,  and  had  gathered  tlie  church 
together,  they  rehearsed  all  that  God  had  done  with  them,  and 
how  he  had  opened,  the  door  of  faith  unto  the  Gentiles. 

28.  And  there  they  abode  long  time  with  the  disciples. 

Returning,  they  made  a  longer  stay  at  Perga  than  before, 
the  results  of  which,  however,  are  not  recorded.  Having 
come  back  to  Antioch  of  Syria,  from  which  they  went  forth 
(13:  1-4),  they  completed  their  first  great  missionary  tour 
and  made  a  full  and  most  encouraging  report  of  their  labors. 

"  Of  all  that  God  had  done  with  them" — in  the  sense  of 

using  them  in  his  service  and  saving  men  from  their  sins  by 
his  own  spiritual  power,  working  in  co-o]3eration  with  their 
labors. 

In  V.  28,  "the  long  time"  which  they  spent  at  Antioch 
can  not  be  determined  precisely,  but  must  be  estimated 
proximately.  It  is  reasonably  certain  that  they  set  forth 
upon  this  first  missionary  tour  in  A.  D.  45,  and  that  the 
council  at  Jerusalem  (as  in  chap.  15)  was  in  A.  D.  50.  The 
five  intervening  years  are  to  be  divided,  pei-hajDS  about 
equally,  between  this  tour  of  missionary  service  and  the 
period  here  referred  to  of  time  spent  in  and  about  Antioch. 


122  ACTS. — CHAP.  XV. 


CHAPTER    XV. 

This  chapter  records  the  great  consultation  at  Jerusalem 
over  the  question  of  requiring  Gentile  converts  to  be  circum- 
cised ; — first,  the  occasion  which  made  it  advisable  (v.  1)  ; 
the  mission  of  Barnabas  and  Paul  to  Jerusalem  to  consult 
the  brethren  there  (vs.  2-6)  ;  the  remarks  of  Peter  (v.  7- 
11)  ;  tlie  hearing  of  Barnabas  and  Paul  (v.  12)  ;  the  remarks 
of  James  (vs.  13-21)  ;  the  decision  to  send  a  delegation  and 
a  Avritten  statement  of  their  opinions  (vs.  22-29).  The  del- 
egation proceed  to  Antioch  with  Paul  and  Barnabas  (vs.  dO- 
35).  Paul  proposes  to  Barnabas  a  second  missionary  tour — 
in  view  of  which  they  disagree  on  the  question  of  taking 
with  them  John  Mark — and  the  result  (vs.  36-41). 

1.  And  certain  men  Avhich  came  down  from  Judaea  taught  the 
brethi-en,  and  said,  Except  ye  be  circumcised  after  the  manner  of 
Moses,  ye  can  not  be  saved. 

The  great  issue  of  the  apostolic  age — the  question  of  ques- 
tions, more  vital  by  far  than  any  other — came  to  its  decision 
in  this  chapter.  Tlie  point  was  not  precisely  whether  Gen- 
tiles might  have  the  gospel  preached  to  them ;  but  whether 
they  could  be  saved  without  being  circumcised.  Must  they 
become  virtually  Jews,  and  reach  their  salvation  through  the 
rites  and  ceremonies  of  Judaism  ?  So  those  men  who  came 
down  from  Jerusalem  to  Antioch  taught  the  Gentile  brethi'eu 
there. 

No  greater,  no  more  vital  issue  than  this,  can  well  be  con- 
ceived. To  appreciate  its  magnitude  we  need  to  consider — 
(1.)  That  the  whole  people  of  Israel  had  practiced  circum- 
cision since  the  days  of  Abraham  ;  liad  gloried  in  it  as  their 
distinctive  national  prerogative  and  honor;  had  been  accus- 
tomed to  think  of  it  as  the  seal  and  stamp  of  the  God  of 
their  fathei's,  designating  them  as  his  chosen  and  accepted 

people. (2.)  Circumcision  canned  with  it  all  the  Mosaic 

institutions — all  that  was  imposing,  grand  and  national  in 
their  ritual  system  and  in  their  temple  worship.  Conse- 
quently the  whole  question  had  entrenched  itself  in  the 
strongest  affections  of  their  Jewish  nature  and  in  the  hal- 
lowed associations  of  all  the  historic  past. (3.)  To  impose 

circumcision  upon  Gentile  converts  as  a  necessity  for  their 
salvation  must  almost  inevitably  subvert  the  gospel  system. 
This  gospel  system  said — Salvation  to  all  who  repent  of  their 


ACTS. — CHAP.    XV.  123 

sins  and  receive  Jesus  as  their  Lord  and  Savior;  nothing 
else  is  or  can  be  of  vital  necessity  but  this.  The  gospel 
system,  therefore,  2:)rovides  no  place  for  circumcision  as  a 
necessary  condition  of  salvation.  Circumcision  can  not  be 
held  as  an  absolute  necessity  without  perverting  all  just 
notions  of  the  heart-change  upon  which  salvation  really  and 
necessarily  hinges. 

2.  When  therefore  Paul  and  Barnabas  had  no  small  dissension 
and  disputation  with  them,  they  determined  that  Paul  and  Bar- 
nabas, and  certain  other  of  them,  should  go  up  to  Jerusalem  unto 
the  apostles  and  elders  about  this  question. 

Paul  and  Barnabas  took  a  firm  stand  against  them.  Earnest 
and  long  protracted  discussion  having  proved  to  be  unavail- 
ing, it  was  determined  by  the  brethren  to  send  a  delegation, 
including  Paul  and  Barnabas,  up  to  Jerusalem  to  lay  the 
whole  case  before  the  apostles  and  elders  there.  The  profound 
wisdom  of  this  plan  was  of  the  Lord. 

3.  And  being  brought  on  their  way  by  the  church,  they  passed 
through  Phenice  and  Samaria,  declaring  the  conversion  of  the 
Gentiles  :   and  they  caused  groat  joy  unto  all  the  brethren. 

4.  And  when  they  were  come  to  Jerusalem,  they  Avere  received 
of  the  church,  and  of  the  apostles  and  elders,  and  they  declared 
all  things  that  God  had  dpne  with  them. 

5.  But  there  rose  up  certain  of  the  sect  of  the  Pharisees  which 
believed,  saying,  That  it  was  needful  to  circumcise  them,  and  to 
command  them  to  keep  the  law  of  Moses. 

6.  And  the  apostles  and  elders  came  together  for  to  consider 
of  this  matter. 

On  their  way  the  two  apostles  improve  their  opportu- 
nity to  report  to  brethren  the  conversion  of  Gentiles  under 

their  missionary  labors,  to  their  great  joy. -Arriving  at 

Jerusalem  they  meet  a  cordial  welcome.  Here  again  they 
report  their  missionary  labors  and  success. — In  Paul's  Epistle 
to  the  Galatians  (2 :  2)  he  states  that  in  addition  to  these 
more  public  reports,  he  had  private  personal  conferences  with 
some  of  the  leading  brethren  there  to  bring  the  merits  of  the 
question  more  fully  before  them  and  to  ensure  a  just  de- 
cision. 

Here  again  certain  men  of  the  Pharisees  who  had  pi'o- 
fessed  to  receive  Jesus  Christ  rose  up,  maintaining  the  same 
doctrine  held  by  the  parties  who  stirred  up  such  discussion 
at  Autioch.  The  Gentile  converts  (they  said)  must  be  cir- 
cumcised and  commanded  to  keep  the  law  of  Moses.  Life- 
long Pharisees  before  their  conversion  to  Christ,  they  were 


124:  ACTS. CHAP.   XV. 

Pharisaic  formalists  in  their  Christianity.  They  seem  to 
have  been  unable  to  receive  the  gospel  of  Christ  in  its  sim- 
plicity. They  could  not  emancipate  themselves  from  the 
bondage  of  convictions  and  notions  bred  into  their  Pharisaic 
bones  from  their  very  birtli. 

So  the  apostles  and  elders  convene  for  a  general  and  full 
consultation  on  this  great  question. 

7.  And  when  there  had  been  much  disputing,  Peter  rose  up, 
and  said  unto  them,  Men  and  brethren,  ye  know  how  that  a  good 
while  ago  God  made  choice  among  us,  that  the  Gentiles  by  my 
mouth  shoukl  hear  the  word  of  the  gospel,  and  })elieve. 

8.  And  God,  which  knoweth  the  hearts,  bare  them  witness,  giv- 
ing them  the  Holy  Ghost,  even  as  he  did  unto  us ; 

9.  And  he  put  no  difference  between  us  and  tliem,  purifying 
their  hearts  l)y  faith. 

10.  Now  therefore  why  tempt  ye  God,  to  put  a  yoke  upon  the 
neck  of  the  disciples,  which  neither  our  fathers  nor  w^e  were  able 
to  bear? 

11.  But  we  believe  that  through  the  grace  of  the  Lord  Jesua 
Christ  we  shall  be  saved,  even  as  they. 

After  a  very  free  discussion,  giving  the  Pharisees  (proba- 
bly) a  wide  range  of  debate,  it  was  eminently  appropriate 

that  Peter  should  be  heard. It  was  very  suggestive  to 

speak  of  God  as  knowing  the  hearts  of  those  Gentile  con- 
verts perfectly.  This  allusion  quietly  assumed  that  a  right 
heart  was  altogether  the  vital  thing;  that  if  the  heart  W'ere 

right  all  the  rest  was  of  the  least  possible  consequence. 

Notice,  moreover,  the  witnessing  testimony  which  God  could 
and  did  give  of  his  acceptance  of  their  hearts,  by  means  of 
the.se  visibly  manifest  gifts  of  his  Spirit.  Peter  said  God 
gave  to  them  the  same  Holy  Ghost  as  to  us ;  and  it  meant 
the  same  thing  f)r  them  as  for  ourselves.  God  purified  their 
hearts  by  their  faith  as  he  does  ours. 

"Why  tempt  ye  God?"  Men  are  said  to  "tempt  God" 
when  they  abuse  his  mercy  and  his  compassion — e.  g.,  when 
they  bring  a  needless  strain  upon  his  grace  by  subjecting 
his  children  to  gi-atuitous  trial  and  temptation.  The  idea  is 
not  precisely  that  of  tempting  God  to  sin,  but  rather  of 
grieving  his  sympathizing  heart  by  imposing  cruel  inconsid- 
erate l)urdens  upon  his  feeble  chihlren. — This  •'  yoke  on  the 
neck"  is  called  (v.  28)  a  "greater  burden,"  and  by  Paul 
(Gal.  5:  1)  "the  yoke  of  bondage."  The  grind  of  this  yoke 
upon  the  neck  became  intolerable,  not  so  much  by  the  mul- 
tiplicity of  its  prescribed  forms  and  ceremonies,  or  by  tJieir 
being  laborious  and  costly,  as  by  their  tremendous  strain  up- 


ACTS. CHAP.    XV.  125 

on  the  conscience  when  they  were  held  to  be  essential  to  per- 
sonal salvation.  This,  it  should  be  noticed,  was  the  central 
point  in  this  great  discussion — the  absolute  need  be  of  cir- 
cumcision as  that  which  saves.  "Except  ye  be  circumcised, 
ye  can  not  be  saved." 

This,  Peter  says,  (v.  11)  is  by  no  means  our  gospel  sys- 
tem of  faith  in  Jesus  Christ.  We  believe  that  Ave  are  saved 
through  the  grace  of  our  Lord  Jesus — we  and  they  both  ; 
all  alike ; — they  as  well  as  we.  Why  then  should  we  virtu- 
ally nullify  our  doctrine  of  salvation  through  faith  alone,  by 
foisting  this  alien  element  into  our  system  and  neutralizing 
the  truth  of  the  gospel  by  this  great  falsehood? 

12.  Then  all  the  multitude  kept  silence,  and  gave  audience  to 
Bai-nabas  and  Paul,  declaring  what  mii-aeles  and  wonders  God 
had  wrought  among  the  Gentiles  by  them. 

At  this  point  the  debate  is  arrested  and  opportunity  given 
for  Paul  and  Barnabas  to  make  their  great  missionary  report 

of  labors  among  the  Gentiles. This  was  an  open  council, 

in  the  presence  of  a  mass  of  eager  listeners ;  but  to  their 
credit,  be  it  said,  they  listened  well  to  the  Gentile  mis- 
sionaries. 

13.  And  after  they  had  held  their  peace,  James  answered,  say- 
ing, Men  and  brethren,  hearken  unto  me : 

14.  Simon  hath  declared  how  God  at  the  first  did  visit  the  Gen- 
tiles, to  take  out  of  them  a  people  for  his  name. 

15.  And  to  this  agree  the  Avords  of  the  prophets;  as  it  is 
written, 

16.  After  this  I  will  return,  and  will  build  again  the  tabernacle 
of  David,  which  is  fallen  down ;  and  I  will  build  again  the  ruins 
thereof,  and  I  will  set  it  up : 

17.  That  the  residue  of  men  might  seek  after  the  Lord,  and  all 
the  Gentiles,  upon  whom  my  name  is  called,  saith  the  Lord,  who 
doeth  all  these  things. 

18.  Known  unto  God  are  all  his  works  from  the  beginning  of 
the  Avorld. 

This  James  who  makes  the  concluding  speech  before  the 
council,  held  a  high  position  in  the  church  at  Jerusalem, 
traces  of  which  appear  in  Acts  12:  17; — where  Peter,  just 
out  of  prison,  said — "Go  show  these  things  unto  James  and 
to  the  brethren.'"'  Also  in  x\cts  21 :  18 — where  Paul,  visit- 
ing Jerusalem  after  years  of  absence,  his  historian  writes — 
"The  day  following,  Paul  Avent  in  Avith  us  unto  James,  and 
all  the  elders  Avere  present" — this  James  manifestly  at  their 
head. Paul  (Gal.  2:  9)  speaks  of  the  leading  men  in  this 


126  ACTS.— CHAP.    XY. 

council  thus:  "When  James,  Cephas  [Peter]  and  John 
who  seemed  to  be  pillars"  etc. — but  of  these  "2:)i]]ars" 
James  stands  first. 

James  refers  respectfully  to  the  speech  of  Simon  [Peter], 
and  then  quotes  from  the  ]irophecy  of  Amos  (9:  11,  12)  to 
show  that  in  God's  plan,  "the  residue  of  men"  (all  others 
than  Jews,  even  all  the  Gentile  nations)  "should  seek  the 
Lord."     This  was  to  be  in  the  gospel  age  God's  method  of 

building  up  the  fallen,  dilapidated  tent  of  David. It 

should  be  noticed  that  David's  throne  and  kingdom  repre- 
sent that  of  his  greater  Son  Jesus ;  that  in  the  time  of  this 
prophet  Amos,  his  royal  palace,  siiorn  of  much  of  its  glory, 
is  but  a  "tent,"  and  even  that  in  a  sadly  shattered  state; 
but  God's  promise  runs  to  rebuild  it  in  flir  greater  glory 
and  with  marvelous  enlai'gement ;  that  all  the  rest  of  men, 
even  the  Gentile  nations,  should  come  in,  bringing  their 
glory,  riches  and  honor  unto  it.  This  sti-ain  of  representa- 
tion is  common  in  Isaiah,  and  often  rises  to  sublime  mag- 
nificence and  grandeur.     (See  Isaiah  49  and  60). In  v. 

17  (last  clause)  and  v.  18  the  better  textual  authorities 
sustain  this  reading; — "  Saith  the  Lord,  who  making  these 
things  known  from  the  beginning." 

It  deserves  remark  that  this  citation  of  prophecy  from 
Amos  bears  upon  the  great  question  then  pending,  with  a 

twofold   force,   inasnnich    as   it  shows (a.)  That  God's 

thought  and  plan  from  the  very  beginning  included  the  in- 
gathering of  the  Gentiles  as  the  grand  means  of  rebuilding 

and  glorifying  the  kingdom   of  David's  anointed  Son: 

and  (6.)  That  those  prophecies  were  totallj^  silent  as  to  im- 
posing circumcision  upon  these  Gentile  converts.  There- 
fore, to  impose  it  is  unauthorized  and  gratuitous. 

19.  Wherefore  my  sentence  is,  that  we  trouble  not  them,  which 
from  amonp;  the  Gentiles  are  turned  to  God: 

20.  But  that  we  write  unto  them,  that  they  abstain  from  pollu- 
tions of  idols,  and  from  fornication,  and  from  things  strangled, 
and  from  blood. 

21.  For  Moses  of  old  time  hath  in  every  city  them  that  preach 
him,  being  read  in  the  synagogues  every  sabbath  day. 

The  words — "My  sentence  is" — will  mislead  us  if  we 
think  of  them  as  signifying  an  autocratic  decree — an  as- 
sumption of  the  supreme  power  of  the  council.  Subsequent 
statements  forbid  this  sense  (see  vs.  22,  25).  The  Avord  used 
by  James  means  only — I  give  it  as  my  opinion;  this  is  my 
personal  jndgment  upon  the  question  before  us.     It  is  that 


ACTS. — CHAP.    XV.  127 

we  do  not  ''troiihle" — in  the  sense  of  burden  with  Jewish 
ritualism  (circumcision  and  its  associated  rites),  those  from 

among  the  Gentiles  who  turn  to  God. In  v.  20  he  names 

the  points  he  does  think  it  important  to  enjoin.  These  were 
essentially  adopted  by  the  council  and  were  brought  into 
their  Avritten  result  (vs.  28,  29). 

"Pollutions  of  idols"  [in  the  written  document  "meats 
offered  to  idols ; "]  refer  not  precisely  to  the  direct  worship 
of  idols,  for  this,  as  Christian  converts  they  had  utterly  re- 
nounced, but  to  the  use  of  meats  Avhich  had  been  offered  to 
idols — the  same  question  which  Paul  discussed  in  1  Cor.  10: 
19-38. That  "fornication,"  an  offense  of  moral  charac- 
ter, should  be  classed  here  with  three  other  things  that  are 
ceremonial,  has  been  thought  strange;  yet  needs  no  other 
explanation  or  justification  save  this,  that  the  morals  of  the 
heathen  world  had  sunk  so  low  that  fornication  was  scarcely 
recognized   as  sin.      No   specification   of   Christian   duties, 

therefore,  could  omit  it  wisely. "Things  strangled,"  the 

Mosaic  law  forbade  because  the  blood  Avas  not  in  this  case 
removed.  The  prohibition  of  blood  as  food  was  extremely 
rigid,  the  more  so,  avc  may  presume  because  its  use  was  very 
common  among  the  heathen. 

In  V.  21  the  matters  of  fact«are  entirely  obvious;  but  the 
logical  connection,  indicated  by  '^for"  should  have  atten- 
tion. I  suggest  that  it  may  be  thus : It  is  wise  to  en- 
join upon  Gentile  converts  these  four  things— /or  these 
things  are  kept  so  constantly  fresh  in  the  thought  of  their 
Jewish  brethren  by  hearing  the  law  read  every  Sabbath, 
and  have  moreover  in  themselves  so  much  intrinsic  propri- 
ety and  weight,  that,  for  both  reasons,  they  should  certainly 
abstain. — —As  to  all  else  embraced  in  the  Mosaic  system  let 
them  bear  themselves  considerately  toward  their  Jewish 
brethren,  not  giving  offense  needlessly,  not  making  a  dis- 
play of  their  own  exemption  from  burdensome  ceremonies, 

nor    taunting  them  for  their  conscientious  scruples. In 

such  points  of  view,  this  suggested  word  of  admonition  is 
beautifully  Christian. 

22.  Then  pleased  it  the  apostles  and  elders,  with  the  whole 
church,  to  send  chosen  men  of  their  own  company  to  Antioch 
with  Paul  and  Barnabas :  namely,  Judas  surnamed  Barsabas, 
and  Silas,  chief  men  among  the  brethren  : 

23.  And  they  wrote  letters  by  them  after  this  manner;  The 
apostles  and  elders  and  brethren  send  greeting  unto  the  brethren 
which  are  of  the  Gentiles  in  Antioch  and  Syria  and  Cilicia: 


128  ACTS. — CHAP.    XV. 

24.  For  as  much  as  we  have  heard,  that  certain  which  went 
out  from  us  have  troubled  you  with  words,  subverting  your  souls, 
saying,  Ye  must  be  circumcised,  and  keep  the  law  :  to  whom  we 
gave  no  such  commandment: 

25.  It  seemed  good  unto  us,  being  assembled  with  one  accord, 
to  send  chosen  men  unto  you  with  our  beloved  Barnabas  and 
Paul, 

26.  Men  that  have  hazarded  their  lives  for  the  name  of  our 
Lord  Jesus  Christ. 

27.  We  have  sent  therefore  Judas  and  Silas  who  shall  also  tell 
you  the  same  things  by  mouth. 

28.  For  it  seemed  good  to  the  Holy  Ghost,  and  to  us,  to  lay 
upon  you  no  greater  burden  than  these  necessary  things ; 

29.  That  ye  abstain  from  meats  offered  to  idols,  and  from  blood, 
and  from  things  strangled,  and  from  fornication;  from  Avhich  if 
ye  keep  yourselves,  ye  shall  do  well.     Fare  ye  well. 

It  was  decided  to  send  a  delegation. — Of  these  two  men, 
Judas  is  not  otherwise  known.  Silas  became  Paul's  fellow- 
missionary  and  appears  often  in  subsequent  history ; — in  the 
epistles  always  under  his  Latin  name,  Silvanus. 

With  these  brethren  they  send  their  decision  in  writing. 
Noticeably  they  disclaim  all  responsibility  for  those  Pharisaic 
men  who  went  to  Antioch  to  preach  the  necessity  of  cir- 
cumcision. They  strongly  commend  the  brethren,  Barna- 
bas and  Paul  as  "  our  beloved,"  and  as  men  whose  hazard- 
ing of  life  for  the  name  of  Jesus  should  insure  them  our 
high  esteem,  and  grateful  regard. — Notice  also  how  confi- 
dently they  assume  that  this  decree  is  the  mind  of  the  Holy 
Ghost  as  well  as  their  own  : — "  It  seemed  good  to  the  Holy 
Ghost  and  to  us."  They  knew  that  the  Holy  Ghost  had  in- 
dorsed these  Gentile  brethren  by  his  miraculous  gifts  and  his 
unquestionable  baptisms  of  power,  without  their  being  cir- 
cumcised and  without  their  adhesion  to  all  the  ritualities  o' 
Moses. 

30.  So  when  they  were  dismissed,  they  came  to  Antioch:  and 
Avhen  they  had  gathered  tlie  multitude  together,  they  delivered 
the  epistle : 

31.  Which  when  they  had  read,  they  rejoiced  for  the  consola- 
tion. 

32.  And  Judas  and  Silas,  being  prophets  also  themselves,  ex- 
horted the  brethren  with  many  words,  and  confirmed  them. 

33.  And  after  they  had  tarried  there  a  space,  they  were  let  go 
in  peace  from  the  brethren  unto  the  apostles  : 

34.  Notwithstanding  it  pleased  Silas  to  abide  there  still. 

35.  Paul  also  and  Barnabas  continued  in  Antioch,  teaching  and 
preaching  the  word  of  the  Lord,  with  many  others  also. 


ACTS. — CHAP.    XV.  129 

The  work  of  the  council  being  finished,  the  delegation  and 
also  the  missionary  apostles  hasten  back  to  Antioch  and 
make  glad  the  Gentile  brethren  there  by  their  report  of 
this  wise  decision. — Silas  remains,  and  henceforward  identi- 
fies himself  with  the  mission  work  of  these  Gentile  apostles. 

36.  And  some  days  after  Paul  said  unto  Barnabas,  Let  us  go 
again  and  visit  our  brethren  in  every  city  where  we  have  preached 
the  word  of  the  Lord,  and  see  how  they  do. 

37.  And  Barnabas  determined  to  take  with  them  John,  whose 
surname  was  Mark. 

38.  But  Paul  thought  not  good  to  take  him  with  them,  who  de- 
parted from  them  from  Pamphylia,  and  went  not  with  them  to 
the  work. 

39.  And  the  contention  was  so  sharp  between  them,  that  they 
departed  asunder  one  from  the  other:  and  so  Barnabas  took  Mark, 
and  sailed  unto  Cyprus: 

40.  And  Paul  chose  Silas,  and  departed,  being  recommended  by 
the  brethren  unto  the  grace  of  God. 

41.  And  he  went  through  Syria  and  Cilicia,  confirming  the 
churches. 

The  profound  wisdom  of  Paul  appears  in  his  sense  of  the 
importance  of  revisiting  the  scenes  of  former  labor,  to  look 
after  his  converts,  to  confirm  their  hearts  in  the  faith,  and 
to  nip  in  the  bud  any  erratic  tendencies. 

Barnabas  does  not  doubt  the  wisdom  of  this  proposed 
second  tour  ;  but  (for  reasons,  perhaps,  of  a  personal  nat- 
ure) he  wished  (better  than  "determined") — he  had  a 
desire  to  take  with  them  his  nephew,  John  Mark.-^Paul 
thought  it  not  good  to  take  him.  He  had  left  them  at  Pam- 
phylia (Acts  13:  13)  and  gone  back  to  Jerusalem.  His 
reasons  for  this  step  are  not  hinted  at  at  all.  We  know 
only  that  they  did  not  satisfy  Paul,  while  Barnabas  would 
gladly  take  him  notwithstanding.  They  differed  decidedly 
in  judgment.  Perhaps  there  were  some  elements  of  per- 
sonal feeling  in  the  case.  So  they  separated.  Barnabas, 
taking  Mark,  went  to  their  former  country,  Cyprus  ;  and 
Paul  chose  Silas  for  his  missionary  associate. 

Paul's  disapproval  of  Mark's  course  at  Pamphylia,  did 
not  result  in  permanent  alienation  and  loss  of  Christain  con- 
fidence, for  in  later  life,  he  spoke  of  him,  not  only  with 
kindness,  but  with  high  appreciation.  Thus  (Col.  4:  10): 
— "  If  Mark,  sister's  son  to  Barnabas,  come  unto  you,  re- 
ceive him."  (2  Tim.  4:  11),  "  Take  Mark  and  bring  him 
with  thee,  for  he  is  profitable  to  me  for  the  ministry." 


130  ACTS. —  CHAP.    XVI. 

Of  the  planting  of  these  churches  in  Syria  and  Cilicia, 
we  have  no  specific  history ;  but  Ave  know  that  Paul  spent 
considerable  time  at  Antioch,  the  capital  of  Syria,  and  also 
at  Tarsus,  the  chief  city  of  Cilicia.  We  have  only  to  as- 
sume that  holding  these  cities  as  strategic  points,  he  threw 
his  influence  outward  into  adjacent  districts  and  founded 
churches  there.  This  was  the  missionary  policy  of  the  age 
— to  hold  the  great  cities  firmly,  and  then  strike  out  into 
the  adjacent  villages  and  country  as  the  way  might  open. 


CHAPTER  XVI 

Timothy  appears  first  at  Lystra,  and  becomes  associated 
with  Paul  (vs.  1-3) ;  they  traverse  Phrygia  and  Galatia, 
but  are  shut  off  from  Asia  and  Bithynia  (vs.  4-7) ;  at 
Troas  they  are  summoned  over  into  Macedonia  (vs.  8-10) ; 
come  to  Philippi  (vs.  11,  12);  conversion  of  Lydia  (vs.  IS- 
IS) ;  a  soothsaying  damsel  exorcised  (vs.  16-18)  ;  the  con- 
sequent mob,  scourging  and  imprisonment  (vs.  19-24)  ; 
Paul  and  Silas  in  prison  (vs.  25-27)  ;  the  jailer  converted 
(vs.  28-34)  ;  the  prisoners  having  been  released,  depart 
from  the  city  (vs.  35-40). 

1.  Then  came  he  to  Derbe  and  Lystra :  and,  behold,  a  certain 
disciple  was  there,  named  Timotheus,  the  son  of  a  certain  wo- 
man, which  was  a  Jewess,  and  believed;  but  his  father  was  a 
Greek. 

2.  Which  Avas  avcU  reported  of  by  the  brethren  that  were  at 
Lystra  and  Iconiura. 

3.  Him  Avould  Paul  have  to  go  forth  with  him  ;  and  took  and 
circumcised  him  because  of  the  Jews  which  were  in  those  quar- 
ters :  for  they  knew  all  that  his  father  was  a  Greek. 

On  this  second  tour,  the  great  event  at  Lystra  Avas  the 
accession  of  Timothy  to  the  missionary  group.  Paul  Avould 
remember  Lystra  as  the  spot  Avhere  on  his  first  tour  he  Avas 
stoned  and  dragged  out  of  the  city  as  one  dead  (14  :  19,  20). 
It  is  more  than  probable  that  Timothy  Avas  one  of  his  con- 
verts at  that  time,  some  four  years  before  this  second  AMsit. 
During  this  time  hisChristain  character  had  developed  aa'cII  ; 
the  brethren  at  Lystra  and  Iconiura  spake  highly  of  him  ; 


ACTS. — CHAP.    XVI.  131 

his  maternal  ancestry  was  thoroughly  religious,  his  mother, 
Lois,  and  grandmother,  Eunice,  godly  women  of  unfeigned 
faith,  having  trained  him  in  the  holy  scriptures  from  his 
childhood  (2  Tim.  1:  5  and  3  :  14,  15).  The  historian  re- 
lates, incidentally,  that  Paul  made  so  much  concession  to  the 
feelings  of  the  Jews  in  that  region  as  to  have  Timothy  cir- 
cumcised. Under  other  circumstances  (Gal.  2 :  3-5)  he  re- 
sisted the  demand  to  have  Titus,  being  a  Greek,  circum- 
cised. The  history  has  not  been  careful  to  develop  fully 
the  peculiar  circumstances  in  each  case  which  justified  this 
diverse  policy.  It  does  appear,  however,  that  Timothy  was 
of  Jewish  parentage  on  his  mother's  side.  Perhaps  on  this 
account  his  case  would  not  be  considered  a  test  of  the  great 
principle  then  in  controversy.  The  case  of  Titus  came  fully 
under  this  principle;  and,  moreover,  the  struggle  came  on 
at  the  very  time  and  place  when  the  great  issue  was  under 
discussion  and  decision.  The  character  of  Paul  for  staunch 
consistency  forbids  us  to  question  the  wisdom  and  straight- 
forwardness of  his  policy  in  both  these  cases. 

4.  And  as  they  went  through  the  cities,  they  delivered  them  the 
decrees  for  to  keep,  that  were  ordained  of  the  apostles  and  elders 
which  were  at  Jerusalem. 

5.  And  so  were  the  churches  established  in  the  faith,  and  in- 
creased in  number  daily. 

6.  Now  when  they  had  gone  throughout  Phrygia  and  the  region 
of  Galatia,  and  were  forbidden  of  the  Holy  Ghost  to  preach  the 
word  iu  Asia, 

7.  After  they  were  come  to  Mysia,  they  assayed  to  go  into  Bi- 
thynia:  but  the  Spirit  suffered  them  not. 

The  results  of  the  council  at  Jerusalem  were  felt  through- 
out these  provinces  in  the  peace,  harmony  and  general  prosper- 
ity of  the  churches— a  precious  historical  testimony. 

This  missionary  tour  traversed  two  provinces — Phrygia  and 
Galatia ;  but  noticeably,  the  apostles  were  forbidden  by  the 
Holy  Ghost  to  preach  in  the  local  province  then  called  Asia, 
or  even  to  enter  Bithynia. 

As  to  the  relative  location  of  these  provinces,  it  may  be 
said  in  general,  that  Galatia  lay  nortb  of  Lycaouia,  having 
Cappadocia  on  the  south  east  and  Phrygia  on  the  west;  while 
Bithynia  lay  on  the  north  Avest,  skirting  the  Black  Sea. 
Phrygia  lay  between  Galatia  and  the  Asia  of  that  age  in 
which  the  seven  churches  of  Rev.  2  and  3  in  as  many  cities, 
were  located.  Apparently  the  churches  of  Galatia,  to  whom 
Paul  addressed  his  epistle,  were  planted  at  this  time. 


133  ACTS. — CHAP.  XVI. 

"We  meet  here  the  question — Why  this  discrimination 
against  Asia  and  Bitliynia — the  Spirit  not  permitting  Paul 
to  preach  the  gospel  in  those  provinces?  The  historian  sug- 
gests no  reason,  leaving  to  us-  only  the  naked  fact. But 

the  reasons  seem  to  me  obvious.  The  Lord  had  other  work 
for  Paul,  and  no  other  man  so  well  qualified  to  do  it  as  this 
prince  of  apostolic  men.  The  great  centers  of  the  world's 
thought,  intelligence,  culture,  civilization — were  not  in  those 
forbidden  provinces  but  were  in  Europe,  and  in  a  very  few 
points  on  the  eastern  continent  that  lay  adjacent.  Over  in 
Macedonia  lay  Philippi  and  Thessalonica  ;  perhaps  more  im- 
portant still  were  Athens  and  Corinth,  and  in  the  yet  remoter 
west  was  Rome.  Over  against  Corinth  yet  in  close  business 
proximity  lay  Ephesus.  If  Ave  add  to  these  localities  the  cities 
of  Antioch  and  Tarsus  where  Paul's  power  had  been  already 
felt,  we  have  covered  the  main  territory  in  which  tlie  living, 
controlling  thought  of  the  age  had  its  highest  development 
and  its  mightiest  sweep  of  power.  Paul's  three  years  at 
Ephesus ;  one  and  a  half  years  at  Corinth ;  his  labors  not 
readily  measured  in  time  in  INIacedonia  and  later  in  Rome, 
will  fill  out  the  flower  of  his  life. 

Now  the  Lord  had  many  apostles  yet  but  one  Paul.  He 
had  no  other  man  of  equal  powers  with  Paul  or  of  such 
adaptations  for  the  gospel  work  in  these  great  thought-centers 
of  the  age.  So  He  forbad  him  to  go  into  Bithynia  or  to 
preach  in  local  Asia ;  but  sent  his  angel  to  summon  him 
across  the  Hellespont  into  the  new  world — Macedonia,  Greece, 
Eui'ope.  His  reasons  certainly  Avere  not — that  those  provin- 
ces thus  closed  against  him  did  not  need  the  gospel,  nor  that, 
in  the  broad  plans  of  God,  they  were  never  to  have  it ;  but 
that  other  men  could  do  that  Avork.  and  Paul  Avas  needed  for 

other  Avork  Avhich  none  else  could  do  so  Avell  as  he. The 

first  verse  of  Peter's  first  epistle  names  precisely  tliese  two 
provinces,  barred  against  Paul,  (Asia  and  B'tliynia)  as  con- 
taining brethren  (churches  too  Ave  may  assuTue)  toAvhom  Peter 
wrote.  His  letters  assume  a  personal  acquaintance  Avhich 
carries  Avith  it  personal  missionary  labors  in  those  regions. 
The  Lord  in  his  Avisdom  sent  Peter  there,  and  Paul  into  the 
great  centers  of  culture  and  civilization  in  the  Avest. 

8.  And  they  passin;];  by  Mysia  came  doAvn  to  Troas. 

9.  And  a  vision  appeared  to  Paul  in  the  night;  There  stood  a 
man  of  Macedonia,  and  prayed  him,  saying,  Come  over  into  Mace- 
donia, and  help  us. 

10.  And  after  he  had  seen  the  vision,  immediately  avc  cndeaA'orcd 


ACTS. — CHAP.     XVI.  133 

to  go  into  Macedonia,  assuredly  gathering  that  the  Lord  had  called 
us  for  to  preach  the  gospel  unto  them. 

This  city,  Troas,  will  suggest  to  many  readers  ancient 
Troy  of  classic  renoAvn,  though  only  proximately  on  the 
same  site.  It  was  the  point  of  embarkation  for  Macedonia. 
There  at  night  Paul  had  a  vision  which  brought  to  him  the 
ever-memorable  summons — "Come  over  into  Macedonia  and 
help  us."  In  the  light  of  this  summons,  Paul  understood 
why  the  Spirit  forbad  him  to  preach  in  Asia  or  even  to 
enter  Bithynia.  He  saw  where  his  new  work  lay,  and  formed 
his  plans  accordingly. 

Here,  in  this  v.  10,  anew  fiact  appears; — the  historian 
Luke  reveals  his  personality  by  the  words,  "us"  "  we," — 
representing  himself  as  one  of  Paul's  group  of  missionary 
associates.  Judicious  interpreters  are  almost  if  not  quite 
unanimous  in  assuming  that  the  writer  of  this  book,  speak- 
ing in  the  simplicity  of  an  honest  man,  represents  himself 
as  being  with  Paul  precisely  when  he  was  so,  and  never 
when  he  was  not.  Here  at  Troas  he  first  appears  in  Paul's 
company,  and  goes  with  him  into  Macedonia. 

1 1.  Therefore  loosing  from  Troas,  wc  came  Avith  a  straight  course 
to  Samothracia,  and  the  next  day  to  Neapolis ; 

12.  And  from  thence  to  Philippi,  which  is  the  chief  city  of  that 
part  of  Macedonia,  and  a  colony :  and  Ave  Avere  in  that  city  abid- 
ing certain  days. 

Embarking  on  shipboard  here,  and  touching  midAvay  of 
their  voyage  at  Samothracia,  on  a  small  island  in  the  jEgean, 
they  come  to  Neapolis,  the  harbor  for  Philippi,  and  forthAvith 
proceed  to  this  latter  city,  some  ten  miles  distant.  Luke 
describes  this  as  a  first-class  city  in  that  part  of  Macedonia, 
a  city  of  prime  importance,  and  assigns  as  one  reason  for 
this  pre-eminence  the  fact  that  it  Avas  a  Roman  colon3^  The 
Emperor  Augustus  had  established  there  a  military  settle- 
ment, composed  chiefly  of  soldiers  Avho  had  been  partisans 
of  his  former  rival,  Mark  Antony.  Such  colonies  had  a  form 
of  government  modeled  somcAvhat  closely  after  that  of 
Rome — a  fact  Avhich  accounts  for  the  Avell-knoAvn  designation 
of  Roman  officers  (as  beloAV,  vs.  20,  22),  and  for  the  high 
prerogatives  enjoyed  here  of  being  Roman  citizens  (vs. 
37,  38).* In  this  important  city  our  missionary  group 

*  Akerman  (high  authority  in  numismatology)  remarks,  in  con- 
firmation of  Luke,  that  there  are  colonial  coins  of  Philippi  from 
the  reign  of  Augustus  to  that  of  Caracalla. 


134  ACTS. — CHAP.    XVI. 

make  their  first  stand  on  this  new  continent  of  the  "West, 
abiding  here  certain  days. 

13.  And  on  the  sabbath  we  went  out  of  the  city  by  a  river  side, 
where  prayer  was  wont  to  be  made;  and  we  sat  down,  and  spake 
unto  the  women  which  resorted  thithor. 

14.  And  a  certain  woman  named  Lydia,  a  seller  of  jmrple,  of 
the  city  of  Thyatira,  which  worshiped  God,  heard  us  :  whose 
heart  the  Lord  opened,  that  she  attended  unto  the  tilings  which 
Avere  spolicn  of  Paul. 

15.  And  when  she  was  baptized,  and  her  household,  she  be- 
sought us,  saying.  If  ye  have  judged  me  to  be  faithful  to  tlieLord, 
come  into  my  house  and  abide  there.     And  she  constrained  us. 

The  praying  people  found  here  were  presumably  Jews, 
with  possibly  some  proselytes.  It  w-as  Paul's  uniform  policy 
in  every  city  to  make  the  acquaintance  of  the  devout  Jcavs 
first.  In  Philippi  their  number  Avas  perhaps  too  small  to 
have  a  synagogue,  or  the  city  authorities  may  have  withheld 
permission,  so  that  they  sought  a  retired  place  for  their 
Sabbath  worship  and  prayer  outside  the  city  and  near  the 

river  side. "  We  "  [Paul,  Silas,  Luke  and  Timothy]  "  went 

out  of  the  city  to  the  spot  Avhere  tve  supposed  there  was 
prayer" — this  being  the  reading  of  the  oldest  and  best  text- 
ual authorities. Lydia,  a  woman  prominent  both  for  her 

business  relations  and  her  piety,  after  receiving  the  gospel 
with  open  heart,  became  the  joyful  host  of  this  apostolic 
fraternity,  and  doubtless  one  of  the  pillars  in  the  new  Chris- 
tian church  gathered  here.  Appai-ently  Lydia  and  the 
converted  jailer  became  a  nucleus  for  this  noble  church,  dear 
to  the  heart  of  the  great  apostle,  above  any  other  known  to 
his  apostolic  history. 

The  baptism  of  Lydia's  household  raises  the  long-mooted 
question  whether  these  were  children  of  hers,  in  their  infancy 
or  minority,  baptized  on  the  Ijiith  of  their  Christian  parent, 
or  were  domestics,  employed  in  her  business  and  baptized 
upon  their  own  personal  faith.  The  word  "  house,"  or 
"household,"  in  it.self  admits  either  sense,  and  therefore  can 
not  be  regarded  as  affording  positive  proof  on  the  question 
of  inflmt  baptism.  The  strength  of  the  argument  from  this 
passage  for  infant  baptism  lies  in  the  Jewish  usage  of  the 
word  house  [household]  in  such  a  connection,  and  in  the 
occurrence  of  several  similar  cases,  supposnbly  that  of  the 
jailer  below  (v.  34),  and  of  Stephanas  (1  Cor.  1:  16). 

16.  And  it  came  to  pass,  as  we  went  to  prayer,  a  certain  dam- 


ACTS. CHAP.  XVI.  135 

sel  possessed  with  a  spirit  of  divination  met  us,  which  brought 
her  masters  much  gain  l)y  soothsaying : 

17.  The  same  followed  Paul  and  us,  and  cried,  saying.  These 
men  are  the  servants  of  the  most  high  God,  which  show  unto 
us  the  way  of  salvation. 

18.  And  this  did  she  many  days.  But  Paul,  being  grieved, 
turned  and  said  to  the  spirit,  T  command  thee  in  the  name  of 
Jesus  Christ  to  come  out  of  her.  And  he  came  out  the  same 
hour. 

This  seems  to  have  been  at  a  later  period. As  we  were 

going  out  to  the  place  of  prayer — the  same  place  by  the 
river-sicle,  described  above. The  word  for  "damsel"  com- 
monly suggests  a  female  slave — in  tills  case  owned  and  used 
by  her  masters  for  purposes  of  gain. "  A  spirit  of  di- 
vination," considered  a  special  gift  from  Apollo,  the  god  of 
soothsaying.  Luke  speaks  of  her  according  to  the  current 
notions  of  the  time  and  of  that  heathen  people,  svitliout 
either  indorsing  or  refuting  those  notions.  As  a  historian, 
he  needed  only  to  put  the  case  as  those    masters    saw  it. 

Her  testimony  to  the  ajDostles  as  "  servants  of  the  most 

high  God  "  was  that  of  the  spirit  Avithin  her,  expressing  his 
conviction  of  the  truth.  Similar  testimony  was  often  borne 
by  the  demoniac  spirits  to  Jesus  and  to  his  Messiahship. 
(Mark  5:  7  and  Luke  4:  34  and  8:  28). Such  indorse- 
ment was  not  pleasant  to  Paul  but  rather  was  annoying, 
and  in  its  general  influence,  damaging.  So  in  the  name  of 
Jesus  Christ  he  exorcised  the  demon  spirit. 

19.  And  when  her  masters  saw  that  the  hope  of  their  gains 
was  gone,  they  caught  Paul  and  Silas,  and  drew  them  into  the 
market-place  unto  the  rulers, 

20.  And  brought  them  to  the  magistrates,  saying,  These  men, 
being  Jews,  do  exceedingly  trouble  our  city, 

21.  And  teach  customs,  which  arc  not  lawful  for  us  to  receive, 
neither  to  observe,  being  Romans. 

22.  And  the  multitude  rose  up  together  against  them :  and  the 
magistrates  rent  oif  their  clothes,  and  commanded  to  beat  them. 

23.  And  Avhen  they  had  laid  many  stripes  upon  them,  they 
cast  them  into  prison,  charging  the  jailer  to  keep  them  safely: 

24.  Who,  having  received  such  a  charge,  thrust  them  into  the 
inner  prison,  and  made  their  feet  fast  in  the  stocks. 

The  cupidity  of  her  masters  aroused  this  fierce  outbreak 
of  mob  violence.  To  excite  the  populace  the  more  in- 
tensely, they  bring  odium  upon  the  apostles  as  being  Jews, 

and  as  troubling  the  city  by   their   new  religion. The 

magistrates  rent  off,  not  their  own  clothes,  but  those  of  Paul 


136  ACTS. — CHAP.    XVI. 

and  Silas.  The  "  beating  with  many  stripes"  was  upon  the 
naked  body.  The  h\w  of  Moses  limited  the  number  of 
stripes  to  forty,  less  one;  but  Eonian  law  prescribed  no 
limit. — To  augment  their  sufferings  "  their  feet  were  made 
fast  in  the  wood  " — a  position  at  once  of  severest  confine- 
ment and  of  painful  distortion  of  limbs. — —These  magis- 
trates have  here  a  name  [strategoi]  of  military  usage — which 
is  supposed  therefore  to  indicate  an  original  military  col- 
ony. 

25.  And  at  midnight  Paul  and  Silas  prayed,  and  sang  praises 
unto  God  :  and  the  prisoners  heard  them. 

26.  And  suddenly  there  Avas  a  great  earthquake,  so  that  the 
foundations  of  the  prison  -were  shaken  :  and  immediately  all  the 
doors  were  opened,  and  every  one's  bands  were  loosed. 

27.  And  the  keeper  of  the  prison  awaking  out  of  his  sleep, 
and  seeing  the  prison  doors  open,  he  drew  out  his  sword,  and 
would  have  killed  himself,  supposing  that  the  prisoners  had  been 
fled. 

The  joy  of  God  in  the  soul  quite  overpowered  the  tort- 
ures of  quivering  flesh.  Having  prayed,  they  were  singing 
praises  to  God  and  the  prisoners  were  listening — the  tense 
of  the  words  indicating  continued  action.  Suddenly  there 
was  a  great  earthquake  which  shook  the  prison  to  its  foun- 
dations ;  but  there  was  more  than  an  earthquake,  for  no 
shaking  of  the  earth  could,  under  natural  law,  break  the 
prison  bars  and  burst  off  handcuffs  and  rend  away  the  stocks 
from  the  feet.  God's  hand  was  here.  The  instrument  may 
have  been  some  mighty  angel — as  in  the  release  of  Peter 
(Acts  12  :) — — The  jailer  knew  that  if  the  prisoners  had 
escaped,  his  life  was  forfeited  ;  yet  the  impulse  to  take  his 
own  life  seems  to  have  been  that  of  sudden  fright. 

28.  But  Paul  cried  with  a  loud  voice,  saying,  Do  thyself  no 
harm:  for  we  arc  all  here. 

29.  Then  he  called  for  a  light,  and  sprang  in,  and  came  trem- 
bling, and  fell  down  before  Paul  anti  Silas, 

30.  And  brought  them  out,  and  said,  Sirs,  what  must  I  do  to 
be  saved? 

31.  And  they  said,  Believe  on  the  Lord  Jesus  Christ,  and  thou 
slialt  be  saved,  and  tliy  house. 

32.  And  they  spake  unto  him  the  word  of  the  Lord,  and  to  all 
that  were  in  his  house. 

33.  And  he  took  them  the  same  hour  of  the  night,  and  washed 
their  stripes;  and  was  baptized,  and  he  and  all  his,  straightway. 

34.  And  when  he   had  brought  them    into  his  house,  he  set 


ACTS. — CHAP.    XVI.  137 

meat  before  them,  and  rejoiced,  believing  in  God  with  all  his 
house. 

With  not  the  least  tinge  of  ill-will  or  retaliation,  or  ex- 
ultation over  his  tormentors  under  this  testimony  of  God's 
interposition — with  no  feeling  save  that  of  kindness,  Paul 
cried  aloud  to  the  jailer  to  stay  his  hand  from  self-murder, 
assuring  him  that  every  prisoner  is  there.  Evidently  the 
kindness  of  his  spirit  touched  the  jailer's  heart.  We  can 
trace  no  other  human  agency.  What  did  this  jailer  know 
before  of  salvation  as  a  blessing  possible  to  himself?  Had 
he  previously  heard  these  apostles  preaching  Jesus?  Did 
they  preach  to  him  their  gospel  while  he  was  fastening 
their  feet   in  the  "wood?"     Some  such  human  agency  is 

more  probable  than  that  there  Avas  none  at  all. Be  this 

as  it  may,  they  know  what  to  answer  and  forthwith  they 
speak  unto  him  the  word  of  the  Lord  and  to  all  the  in- 
mates of  his  house. His  soul  having  found  peace  in  this 

new  Savior,  he  gives  himself  to  the  duties  of  humanity  and 
hospitality. 

The  last  clause  of  v.  34  is  literally — "  He  rejoiced,  house- 
wise  [his  whole  house  participating],  himself  having  believed 
in  God."  The  original  seems  to  make  this  point  very  defi- 
nite— that  himself — not  others — believed  in  God. 

The  question  of  household  baptism  is  debated  over  this 
passage  as  well  as  over  that  of  Lydia's  "  house."  The  force 
of  the  argument  f  )r  infant  baptism  lies  rather  in  the  accu- 
mulation of  several  passages,  coupled  ■with  the  laws  of  He- 
brew usage,   than   in  the  decisive  and   necessary  sense  of 

any  one  taken  separately. In  v.  32,  "All  that  were  in 

his  house "  can  scarcely  be  construed  otherwise  than  of  his 
servants — the  men  he  must  have  had  to  aid  him  in  his 
official  duties.  It  would  be  harsh  to  apply  this  clause  to 
his  children.  The  question  as  to  the  phrases — "  thy  house" 
(v.  31)  ;  "all  his"  (v.  33)  ;  and  "  with  all  his  house"  (v. 
34)  is  more  delicate  and  difficult. 

Of  the  future  life  of  this  prison  keeper  we  have  no  rec- 
ord, but  may  pi'obably  count  him  in  as  one  of  that  noble 
band  of  Christian  converts  whose  record  as  a  church  stands 
among  the  highest  known  to  apostolic  church  history. 

35.  And  when  it  was  day,  the  magistrates  sent  the  sergeants, 
saying,  Let  those  men  go. 

36.  And  the  keeper  of  the  prison  told  this  saying  to  Paul,  The 
magistrates  have  sent  to  let  you  go ;  noAv  therefore  depart,  and  go 
in  peace. 


138  ACTS. — CHAP.    XVII. 

o7.  But  Paul  said  ur.to  them,  They  have  beaten  us  openly  un- 
condemned,  l)eing  Romans,  and  have  cast  us  into  prison;  and 
now  do  tliey  thrust  us  out  privily?  nay  verily  ;  but  let  them  come 
themselves  and  fetch  us  out. 

38.  And  the  sergeants  told  these  words  unto  the  magistrates: 
and  they  feared,  when  they  heard  that  tliey  were  Romans. 

39.  And  they  came  and  besought  them,  and  brought  them  out, 
and  desired  them  to  depart  out  of  the  city. 

40.  And  they  went  out  of  the  prison,  and  entered  into  the 
house  of  Lydia:  and  when  they  had  seen  the  brethren,  they  com- 
forted them,  and  departed. 

Why  tlie  magistrates  hasten  with  opening  day  to  release 
their  prisoners  it  is  left  to  us  to  judge,  the  probabilities 
strongly  favoring  the  supposition  that  it  was  due  to  their 
consternation  and  alarm  from  the  earthquake  scene  at  the 
prison.  Heathen  though  they  were,  they  could  scarcely 
fail  to  see  that  the  gods  were  on  the  side  of  those  innocent 
men,  and  that  yet  more  terrible  vengeance  might  befall 
themselves. 

Paul  knew  his  rights  as  a  Roman  citizen,  and  doubtless 
felt  that  both  his  reputation  and  his  safety  in  tlie  future  de- 
manded a  firm  vindication  of  those  rights.  The  treatment 
they  had  received  was  not  only  disgraceful  in  point  of  pub- 
lic reputation  but  outrageous  in  point  of  justice.  The  rights 
of  the  Roman  citizen  Cicero  puts  forcibly; — "To  bind  a 
Roman  citizen  is  a  crime ;  to  scourge  him  is  wickedness ;  to 
murder  him  is  almost  a  parricide."  -'- 

In  the  result  the  magistrates  humbled  themselves  to  the 
extent  of  coming   personally  to   "beseech"  and  "desire" 

them  to  leave  the  city. Not  in  haste  but  leisurely,  after 

having  seen  the  brethren  and  made   a  parting  call  at  the 

house  of  Lydia,    they  left   the  city. Noticeably,  Luke 

does  not  say  "  we"  but  "  they" — implying  that  he  remained 
— probably  in  charge  of  the  infant  church  planted  there. 


CHAPTER  XVII. 

The  scenes  of  this  chapter  cluster  about  three  geograph- 
ical localities — Thessalonica ;  Berea;  Athens.     In  the  first, 

*  "  Facinus  est  vinciri  civem  Romanum  ;  scelus  verberari;  prope 
parricidium  necari." 


ACTS. — CHAP.   xvir.  139 

Paul  planted  a  church,  yet  personally  was  soon  driven  oft' 
by  persecution  (vs.  1-9)  ;  in  the  second,  the  word  of  God 
found  a  more  ready  reception,  yet  here  the  same  fury  of  per- 
secution made  his  stay  short  (vs.  10-15);  in  the  third  he 
held  discussions  with  Jews  and  a  few  devout  persons,  but 
more  especially  with  the  Pagan  schools  of  so-called  "philos- 
ophy," closing  with  his  great  speech  on  Mars'  Hill  (vs.  16- 
34). 

1.  Now  when  they  had  passed  through  Amphipolis  and  Apol- 
lonia,  they  came  to  Thessalonica,  where  was  a  synagogue  of  the 
Jews : 

2.  And  Paul,  as  his  manner  was,  went  in  unto  them,  and  three 
sabbath  days  reasoned  with  them  out  of  the  scriptures, 

3.  Opening  and  alleging,  that  Christ  must  needs  have  suffered, 
and  risen  again  from  the  dead;  and  that  this  Jesus  whom  I 
preach  unto  you,  is  Christ. 

4.  And  some  of  them  believed,  and  consorted  Avith  Paul  and 
Silas;  and  of  the  devout  Greeks  a  great  multitude,  and  of  the 
chief  women  not  a  few. 

Their  route  lay  from  Philippi  south-west  to  Amphipolis 
about  thirty  miles;  then  to  Apollonia,  the  same  distance  and 
direction  ;  thence  about  thirty-six  miles  to  Thessalonica — 
then  rich,  commercial  and  populous;  and  still  a  flourishing 
city  of  seventy  thousand  people,  called  Saloniki.  Jews  were 
there  in  sufKcient  numbers  to  have  a  synagogue.  Here 
Paul,  as  usual,  commenced  his  work  with  preaching  Christ 
three  Sabbath  days  successively.  Very  minutely  Luke  de- 
tails his  great  argument — viz.,  to  show  (a.)  That  according 
to  their  prophetic  scriptures,  their  nation's  Messiah  was  not 
merely  (as  they  had  thought)  a  powerful  king,  reigning 
and  conquering  on  the  throne  of  David,  but  that  he  must 
needs  suffer  even  unto  death,  and  then  rise  again  from  the 
dead;  and  (b.)  That  Jesus  of  Nazareth  whom  (said  he)  I 

preach  unto  you  is  this  very  Messiah. In  the  result  some 

Jews  (perhaps  not  many)  believed  and  attached  themselves 
as  disciples  to  Paul  and  Silas.  Of  devout  Greeks,  appar- 
ently the  number  was  much  greater;  and  of  women  of 
high  rank  and  character,  the  number  was  very  considerable. 
These  Greeks  were  of  Gentile  birth  and  probably  were 
proselytes — at  least  were  occasional  attendants  at  the  syna- 
gogue. Yet  Paul's  Epistle  to  the  Thessalonians  (1  Thess. 
1 :  9)  represents  that  this  church  was  ultimately  composed 
largely  of  converted  idolaters. 

5.  But  the  Jews  which  believed  not,  moved  with  envy,  took 


140  ACTS. — CHAP.    XVII. 

unto  them  certain  lewd  fellows  of  the  baser  sort,  and  gathered  a 
company,  and  set  all  the  city  on  an  uproar,  and  assaulted  the 
house  of  Jason,  and  sought  to  bring  them  out  to  the  people. 

G.  And  when  they  found  them  not,  they  drew  Jason  and  cer- 
tain brethren  unto  the  rulers  of  the  city,  crying,  These  that  have 
turned  the  world  upside  down  are  come  hither  also  ; 

7.  Whom  Jason  hath  received  :  and  these  all  do  contrary  to  the 
decrees  of  Caesar,  saying  that  there  is  another  king,  one  .tesus. 

8.  And  they  troubled  the  people  and  the  rulers  of  the  city 
when  they  heard  these  things. 

9.  And  when  they  had  taken  security  of  Jason,  and  of  the 
other,  they  let  them  go. 

These  envious  Jews  understood  practically  tlie  Avay  to  raise 
a  mob — viz.,  to  "  stir  up  lewd  fellows  of  the  baser  sort :  "  ex- 
cite a  furor;  set  the  city  in  an  uproar,  and  so  act  upon 
the  fears  of  the  civil  authorities.  The  house  of  Jason  was 
the  point  of  attack  because  the  apostles  were  supposed  to  be 
there.  Not  finding  them,  they  seized  Jason  himself  and  such 
brethren  as  fell  into  their  hands ;  dragged  them  before  the 
magistrates,  and  compelled  them  to  give  security  for  the 
apostles.  The  precise  point  of  this  guaranty  is  not  stated. 
Probably  it  was  that  they  should  preach  no  more  there ; — 
perhaps  that  they  would  leave  the  city.  Under  these  cir- 
cumstances the  latter  was  the  result. The  offense  charged 

was  that  in  preaching  Christ  as  Lord  of  all,  they  were  vir- 
tually setting  up  another  king  than  Caesar,  and  so  became 
guilty  of  high  treason. 

10.  And  the  brethren  immediately  sent  away  Paul  and  Silas  by 
night  unto  Berea:  Avho  coming  thither  went  into  the  synagogue 
of  the  Jews. 

11.  These  were  more  noble  than  those  in  Thessalonica,  in  that 
they  received  the  word  with  all  readiness  of  mind,  and  searched 
the  scriptures  daily,  whether  those  things  were  so. 

12.  Therefore  many  of  them  believed;  also  of  honorable  wo- 
men which  were  Greeks,  and  of  men,  not  a  few. 

Forty-five  miles  still  south-west  brought  them  to  Berea. 
That  they  left  by  night  suggests  a  sense  of  danger  still  from 
the  excited  populace.  How  long  Paul  remained  in  Thessa- 
lonica does  not  appear ; — more  than  three  weeks  and  proba- 
bly not  exceeding  six  or  eight.  Twice  during  this  time  he 
received  supplies  from  Philippi  (Phil.  4:  16). 

At  Beroa  they  found  a  synagogue  and  a  nobler  class  of 
men,  of  greater  candor,  openness  of  mind  and  intelligent  de- 
sire to  learn  the  truth.  So  they  searched  the  scriptures  to 
ascertain  whether  Paul's  teachings  were  well  sustained  by 


ACTS. — CHAP.   xvir.  141 

their  authority.  Consequently  (the  logic  should  be  noticed) 
it  followed  as  a  thing  of  course  that  such  candid  inquiry 
brought  great  numbers  to  believe  the  gospel,  especially  from 
the  more  intelligent  class. 

13.  But  -when  the  Jews  of  Thessalonica  had  knowledge  that  the 
word  of  God  -was  preached  of  Paul  at  Berea,  they  came  thither 
also,  and  stirred  up  the  people. 

14.  And  then  immediately  the  brethren  sent  away  Paul  to  go 
as  it  were  to  the  sea:  but  Silas  and  Timotheus  abode  there  still. 

15.  And  they  that  conducted  Paul  brought  him  unto  Athens: 
and  receiving  a  commandment  unto  Silas  and  Timotheus  for  to 
come  to  him  with  all  speed,  they  departed. 

Again,  the  envious,  malicious  Jews  of  Thessalonica,  hear- 
ing of  Paul's  work  at  Berea,  dog  his  steps  and  are  once 
more  upon  him,  stirring  up  the  people  to  violence.  Again, 
flight  before  the  storm  is  the  policy. In  v.  14,  the  ac- 
cepted version  seems  to  assume  a  feint — a  mere  show  of  go- 
ing to  the  sea;  but  the  better  text  omits  the  word  "as," 
leaving  the  phrase — "to  go  even  to  the  sea."  It  seems 
probable  that  Paul  and  his  party  took  the  route  by  sea  to 
Athens  as  being  both  nearer,  easier  and  more  expeditious. — 
The  venom  of  these  persecutions  singled  out  Paul  as  its  chief 
object — his  associates  being  much  less  molested. 

16.  Now  while  Paul  waited  for  them  at  Athens,  his  spirit  was 
stirred  in  him,  when  he  saw  the  city  wholly  given  to  idolatry. 

17.  Therefore  disputed  he  in  the  synagogue  with  the  Jews,  and 
with  the  devout  persons,  and  in  the  market  daily  with  them  that 
met  with  him. 

Paul's  first  impression  as  to  Athens  was  that  of  a  city  full 
of  idols,  this  being  the  exact  sense  of  Paul's  word.  In  all 
the  heathen  world  of  that  age  Athens  w'as  pre-eminent  for 
the  multij^licity  of  its  idols.  Temples,  altars,  statues,  ima- 
ges filled  the  streets  and  jDublic  grounds,  crowding  upon  the 
view  in  every  direction.  One  ancient  writer  said  that  some 
of  the  streets  were  so  crowded  with  those  who  sold  idols  that 
one  could  scarcely  make  his  way  through  them.  Petronius 
said  rather  sharply — "  It  is  easier  to  find  a  god  at  Athens 

than  a  man." It  is  not  surprising  that  such  a  spectacle 

stirred  the  spirit  of  Paul ;  sharpened  his  sensibilities  (as  the 
word  signifies)  to  their  keenest  edge;  astonished  and  grieved 
him  and  made  him  indignant,  that  by  such  a  people  the  true 
God  should  be  so  utterly  ignored,  and  that  so  much  wor- 
ship should  be  lavished  upon  nonentities  that  were  no  God 
at  all.     Therefore  he  threw  himself  into  vigorous  discussion 


142  ACTS. CHAP.    XVII. 

— first  in  the  synagogue  with  Jews  and  other  devout  persons 
worshiping  with  them  there,  and  next  in  the  pubhc  market- 
place daily  with  chance  people  met  there  who  would  listen. 
He  seems  to  have  spent  much  less  time  here  with  the  Jews 
than  was  usual  in  other  cities — perhaps  because  they  were 
less  numerous,  less  prominent  and  influential,  and  because 
his  soul  was  so  mightily  moved  with  the  presence  of  such  and 
so  much  idolatry. 

18.  Then  certain  philosophers  of  the  Epicureans,  and  of  the 
Stoics,  encountered  him.  And  some  said,  What  will  this  babbler 
say  ?  other  some,  He  seemeth  to  be  a  setter  forth  of  strange  gods : 
because  he  preached  unto  them  Jesus  and  the  resurrection. 

19.  And  they  took  him,  and  brought  him  unto  Areopagus,  say- 
ing, May  we  know  what  this  new  doctrine,  whereof  thou  speak- 
est,  is  ? 

20.  For  thou  bringest  certain  strange  things  to  our  ears  :  we 
would  know  therefore  what  these  things  mean. 

21.  (For  all  the  Athenians  and  strangei's  which  were  there 
spent  their  time  in  nothing  else,  but  either  to  tell,  or  to  hear  some 
new  thing.) 

In  Athens  above  all  cities  of  that  age,  discussion  was  rife. 
There  were  hosts  of  men  whose  appetite  for  it  was  keen, 
whose  minds  were  inquisitive,  and  whose  ambition  to  be 
leaders  in  the  advanced  thought  of  the  time  kept  them  in- 
tensely alive  to  all  newest  things. — Such  a  mind  as  Paul's, 
freighted  with  such  a  message  as  his,  could  not  begin  to  move 

in  such  an  atmosphere  without  an  "  encounter." Two  of 

the  celebrated  schools  of  Greek  philosophy  (this  word  in  its 
social  and  moral  sense)  are  brought  to  view  here.  The  Ep- 
icureans, named  for  their  founder,  Epicurus,  were  devotees 
of  sensual  pleasure,  deeming  it  the  highest  wisdom  to  get 
the  utmost  enjoyment  out  of  every  source  within  their  reach. 
Sadducean  in  doctrine,  with  no  faith  in  providence,  human 
accountability,  or  future  retribution — to  whom  the  gods  of 
•the  heathen  world  were  virtually  powerless — they  had  sunk 
to  the  grossest  sensualism. 

The  kStoics  honored  Zeno  as  their  master ;  took  their  name 
from  the  porch  [Stoa]  wlicre  he  held  his  school ;  moved  in  a 
much  higher  plane  of  thought  than  the  Epicureans;  extolled 
virtue;  made  great  account  of  subjecting  the  lower  appetites 
and  passions  to  reason,  and  sought  to  lessen  suffering  l)y  cul- 
tivating a  proud  insensibility.  While  the  Epicurean  aimed 
at  the  maximum  of  pleasure,  the  Stoic  labored  for  the  min- 
imum of  pain.  Some  of  the  most  admired  characters  of  an- 
tiquity were  of  this  school.     They  were  essentially  fatalists 


ACTS. CHAl'.    XVII.  143 

iu  religious  doctrine ;  were  self-complacent  and  self-right- 
eous, with  scarcely  the  least  receptivity  for  the  purely  be- 
nevolent principles  and  spirit  of  the  school  of  Christ. 

For  obvious  reasons,  the  Epicurean  could  have  no  sym- 
pathy with  self-denial ;  would  abhor  all  crucifixion  of  the 
flesh  and  have  no  heart  to  appreciate  the  noble  principle  of 
sacrificing  one's  own  lesser  enjoyments  for  the  greater  good 
of  others. 

Now  let  it  be  supposed  that  these  schools  of  philosophy 
had  become  entrenched  in  social  organizations,  and  imbued 
with  pride  of  sect — not  to  say  also,  the  pride  of  the  human 
heart ;  and  it  need  not  surprise  us  that  gospel  truth  fell  on 
such  souls  as  seed  on  the  naked  rock. — In  the  first  place 
their  reception  of  Paul  was  by  no  means  respectful.  "What 
will  this  babbler  say?  "  Their  word  for  "  babbler"  [spermolo- 
gos]  indicates  that  in  their  notion  Paul  had  picked  up  a  few 
stray  thoughts  (as  a  bird  picks  up  scattered  seeds)  and  was 
doling  them  out — his  notions  being  crude,  without  system, 
unworthy  of  respectful  notice  from  a  Grecian  philosopher! 

Others  thought  he  was  preaching  some  new  gods,  for  the 
name  "  Jesus"  was  never  in  their  Pantheon. 

Some  critics  have  supposed  that  they  took  Paul's  word 
"resurrection"  as  the  name  of  yet  another  god.  But  this 
is  scarcely  supposable.  It  is  better  to  assume  that  in  their 
view  the  doctrine  of  a  resurrection  indicated  some  religious 
system  quite  unknown  to  them  before. — So  they  took  him, 
not  with  violence,  but  as  a  man  who  might  give  them  a  rare 
treat  of  novel  notions,  and  brought  him  to  the  Areopagus 
(Mars'  Hill),  asking — May  we  be  able  to  know — will  you 
please  put  us  in  a  way  to  learn — what  this  new  doctrine  of 
yours  may  be  ?  These  are  strange  things  to  our  ears ;  we 
desire  to  know  what  these  things  would  turn  out  to  be — lit- 
erally— would  wish  to  be  ? 

V.  21,  coming  in  here  as  the  historian's  parenthesis,  would 
account  for  these  questions  by  ascribing  them  to  the  inquis- 
itive habits  of  the  Athenean  people.  They  spend  their  lei- 
sure time  in  no  tiling  else  but  either  to  tell  or  to  hear  some- 
thing 7ieiver— something  later  than  the  latest  notions  afloat. 

22.  Then  Paul  stood  in  the  midst  of  Mars'  Hill,  and  said,  Ye 
men  of  Athens,  I  perceive  that  in  all  things  ye  are  too  super- 
stitious. 

23.  For  as  I  passed  by,  and  beheld  your  devotions,  1  found  an 
altar  with  this  inscription,  TO  THE  UNKNOWN  GOD.  Whom 
therefore  ye  ignorantly  worship,  him  declare  I  unto  3-ou. 

7 


144  ACTS. — CHAP.   XVII. 

Dr.  E,  Robinson  describes  the  situation  in  ■which  Paul  de- 
livered this  speech,  in  the  words — "Standing  on  this  eleva- 
ted platform,  surrounded  by  the  learned  and  the  wise  of 
Athens,  the  multitude  being  perhaps  on  the  steps  and  in  the 
vale  below,  Paul  had  directly  before  iiim  the  far-famed  Acrop- 
olis Avith  its  wonders  of  Grecian  art,  and  beneath  him  on 
his  left  the  majestic  Theseum,  the  earliest  and  still  most 
perfect  of  Athenian  structures;  while  all  around,  other  tem- 
ples and  altars  filled  the  whole  city."  ("Bib.  Researches," 
1:  10). 

In  Paul's  first  sentence,  translated — "  in  all  things  ye  are 
too  superstitious,"  it  is  a  point  of  no  small  interest  to  decide 
whether  he  used  his  main  word  in  a  good  sense  or  a  bad ; 
whether  he  sought  to  conciliate,  or  did  not  care  though  he 

should   exasperate. The  English   word    "superstitious" 

naturally  has  an  offensive  meaning.  We  can  not  suppose 
that  Paul  would  give  needless  ofiense.  His  well-chosen 
word  means.  Ye  are  very  religious,  above  most  other  people 
whom  I  have  met.  Ye  have  a  deep  sense  of  the  higher 
powers.  Ye  have  gods  almost  without  number.  Ye  rev- 
erence the  daimonia  ;  and  this  word  Ave  must  take  not  in  the 
Jewish  but  in  the  Grecian  sense — not  of  the  malign  spirits 
of  darkness,  but  of  the  good  spirits,  the  guardian  powers. 
Socrates  continually  speaks  of  his  dairaon,  the  presiding 
genius  of  his  course  and  of  his  destiny.  Paul's  thought  is — 
Ye  surpass  most  j^eople  of  your  age  in  your  reverence  for 
the  higher  powers  that  ye  suppose  to  shape  the  good  and  the 
ill  and  determine  the  destinies  of  mortals. 

Paul's  reason  for  this  estimate  of  Athenian  character,  he 
proceeds  to  give  :  "  Passing  along  your  streets  and  giving  my 
attention — not  to  your  '  devotions,'  in  the  sense  of  prayer, 
worship ;  but — to  your  objects  of  worship — your  altars,  images, 
and  inscribed  names  of  the  gods,  I  found  an  altar  dedicated 
To  the  unhiown  god." 

It  is  a  question  of  no  small  interest  how  w'e  shall  account 
for  this  recognition  of  a  god  unhioxon.  Was  it  a  loose  reason- 
ing from  the  indefinite  number  of  the  known  that  there 
might  very  probably  be  another — one  or  more — not  yet 
brought  into  their  pantheon  ?  Or  was  it  a  superstitious  fear 
that  the  one  not  otherwise  recognized  and  honored  might 
take  offense  and  bring  calamity  upon  them  which  even  an 
unknown  homage  might  avert?  Or  may  we  suppose  that 
in  their  profounder  sense  of  what  the  Great  Supreme  ought 
to  be,  they  felt  a  demand  in  their  reason  for  the  existence 


ACTS. — CHAP.    XVII.  145 

and  supremacy  of  One  higher  and  nobler  far  than  their 
mythology  had  yet  named  or  known,  and  that  a  strong  con- 
viction had  fastened  itself  upon  their  souls  that  there  must 
be  one  God  unknown  yet — this  conviction  becoming  the 
occasion  of  an  altar  to  his  honor?  The  latter  seems  to  me 
by  no  means  insupposable.  Contemplated  in  the  light  of 
the  innate  affirmations  of  the  human  reason,  we  can  not  say 
it  is  improbable.  It  is  at  least  an  honor  to  human  nature 
and  a  just  recognition  of  its  nobler  powers  to  think  so. 

This  inscription  became  an  admirable  text  for  Paul's  ser- 
mon. Nothing  could  be  better.  I  come  to  speak  to  you 
of  the  one  Supreme  God.  The  very  Being  whom,  not  know- 
ing him,  ye  worship — him  I  come  to  you  to  announce.  Ye 
need  to  know  Him.  Your  worship  should  be  intelligent,  not 
ignorant;  should  rest  upon  his  known  character  and  rela- 
tions— not  upon  positively  false  notions,  or  even  uj)on  vague 
uncertainties. 

24.  God  that  made  the  world  and  all  things  therein,  seeing  that 
he  is  Lord  of  heaven  and  earth,  dwelleth  not  in  temples  made 
with  hands ; 

25.  Neither  is  worshiped  with  men's  hands,  as  though  he  needed 
any  thing,  seeing  he  giveth  to  all  life,  and  breath,  and  all  things; 

26.  And  hath  made  of  one  blood  all  nations  of  men  for  to  dwell 
on  all  the  face  of  the  earth,  and  hath  determined  the  times  before 
appointed,  and  the  bounds  of  their  habitation  ; 

27.  That  they  should  seek  the  Lord,  if  haply  they  might  feel 
after  him,  and  find  him,  though  he  be  not  far  from  every  one  of 
us: 

28.  For  in  him  we  live,  and  move,  and  have  our  being ;  as  cer- 
tain also  of  your  own  poets  have  said.  For  we  are  also  his  offspring. 

29.  Forasmuch  then  as  we  are  the  offspring  of  God,  we  ought 
not  to  think  that  the  Godhead  is  like  unto  gold,  or  silver,  or  stone, 
graven  by  art  and  man's  devi9e. 

The  very  first  thing  to  be  said  of  the  one  Supreme  God 
is,  that  He  is  the  Creator  of  all  things — heaven  and  earth  ; 
and  therefore  is  rightfully  Lord  of  all.  Consequently  He 
can  not  dwell  in  hand-made  temples.  Certainly  he  can  not 
be  dependent  upon  men  to  make  him  a  dwelling-place  for 
his  home  and  accommodations  ;  nor  can  he  need  the  service 
of  human  hands,  waiting  upon  him  to  minister  to  his  con- 
venience and  comfort — this  being  the  true  sense  of  the  word 
translated  "worshiped"*  (v.  25). 

Surely  He  who  gives  to  all  the  living  their  life,  their 

*  Thei-apeuo. 


146  ACTS. — CHAP.    XVII. 

breath — all  things  which  their  wants  demand' — can  not  be 
so  poor  as  to  need  such  service  from  them  as  weak,  frail, 
sick  mortals  need  of  each  other  and  of  God. 

This  is  flatly  opposed  to  the  cm-rent  notions  of  the  idol- 
worshiping  heathen.  They  think  it  gratefid  to  their  gods 
and  meritorious  in  themselves  to  lavish  wealth  upon  temples, 
altars,  shrines,  and  fill  those  temples  with  costly  gifts  and 
even  the  most  dainty  and  appetizing  food  and  drink. 

Paul  now  advances  to  say  that  this  same  Infinite  God — 
Maker  and  Lord  of  all — lifted  by  virtue  of  his  infinite 
powers  above  all  need  of  human  help  or  service — is  also  the 
Creator  of  all  mankind.  This  great  fact  he  puts  in  a  form 
which  gives  prominence  to  their  distinct  races  and  nation- 
alities :  It  must  not  be  supposed  that  one  race  of  men  were 
created  by  one  God  and  other  races  by  yet  other  gods.  By 
no  means.  One  and  the  same  God  made  them  all — made 
them  of  one  original  stock  [the  word  "blood"  is  omitted  in 
the  best  textual  authorities].  He  stands,  therefore,  as  the 
common  Father  of  them  all.  No  one  nation,  race,  or  tribe, 
can  claim  a  nobler  origin  than  another  or  assume  a  higher 

dignity. Perhaps  Paul  had  it  in  his  thought  that  standing 

as  a  Jew  before  these  proud  Athenians,  this  suggestion  might 
be  pertinent  and  wholesome. 

Then,  moreover,  God  had  given  the  whole  earth  to  man 
for  his  abode,  determining  in  his  providence  the  territorial 
limits  of  their  respective  counti-ies,  and  the  periods  of  time  in 
which  they  might  severally  hold  them.  For  really  God's 
hand,  though  unseen  of  mortals,  lay  back  of  all  human  events 
and  gave  shape  to  the  entire  apportionment  of  the  lands  of 
the  earth  among  its  peoples  and  nations. 

All  these  things  reveal  God's  purpose  that  man  should 
seek  to  know  his  Infinite  jNIaker,  and  especially  should  know 
him  as  his  Great  Benefactor.  The  gift  of  this  bountiful 
earth  with  its  teeming  productions  and  supplies  for  human 
need,  coupled  with  its  marvelous  beauty  and  wise  adaptation 
to  man's  well  being,  should  move  him  to  seek  after  more  and 
higher  knowledge  of  the  Great  Giver  of  all  good. 

The  words — **  If  perhaps  by  feeling  after  him,  they  may 
find  him" — are  peculiarly  expressive.  They  suggest  a  blind 
man  groping  round  with  his  naked  hands  to  find  by  the  sense 
of  feeling  some  traces  of  the  Great  Maker  and  Father.  It 
purposely  suggests  the  difficulty  of  finding  God  in  mere  nat- 
uralism— in  the  material  works  of  his  hand.  Paul  may  have 
put  these  difficulties  somewhat  strongly  to  pi-epare  the  way 


ACTS. CHAP.   XVII.  147 

for  introducing  trie  clearer,  better  light  which  God  has  given 
men  by  his  incarnate  Son  and  by  his  personal  revelations  of 

himself  through   his   word  and  Spirit. Yet   this   strong 

statement  is  instantly  qualified  by  the  remark — Though  indeed 
this  God  is  not  far  from  anyone  of  us,  for  we  live,  we  move, 
we  have  our  very  existence  in  him.  His  upholding  agencies 
are  so  personal,  so  truly  present,  how  can  we  fail  to  have  a 
sense  of  his  being  forever  near  ? 

At  this  point  Paul's  knowledge  of  Greek  literature  comes 
to  his  aid.  He  quotes  from  the  Greek  poet  Aratus  the 
beautiful  and  most  appropriate  words — "  For  we  are  his  off- 
spring." We  are  begotten  of  God.  A  relation  analogous 
to  that  which  children  bear  to  their  human  father,  we  all 
bear  to  the  Great  God.  Even  one  of  your  own  poets  had 
this  very  conception,  and  clothed  it  with  these  clear,  unmis- 
takable words. 

Being  thus  God's  own  offspring,  ws  ought  not  to  think  that 
the  Deity,  the  very  God  who  gave  us  our  being,  can  be  like 
gold  or  silver — that  he  can  be  represented  by  these  metals  or 
by  any  work  of  human  art  however  ingenious  or  beautiful. 
Certainly  it  is  infinite  folly  to  look  there  for  the  high  quali- 
ties and  powers  of  real  creatorship.  The  things  which  man 
makes  with  his  human  fingers  and  human  brain  can  not  be 
supposed  capable  of  making  man  and  of  giving  him  these 
fingers  and  this  brain.  Such  a  notion  would  be  most  absurd 
folly. 

30.  And  the  times  of  this  ignorance  God  winked  at ;  hut  now 
commaudetli  all  men  every  whei*e  to  repent : 

31.  Because  he  liath  appointed  a  day,  in  the  Avhich  he  will  judge 
the  world  in  righteousness  by  that  man  whom  he  hatli  ordained  ; 
whereof  he  hfith  given  assurance  unto  all  men,  in  that  he  hath 
raised  him  from  the  dead. 

32.  And  Avhen  they  heard  of  the  resurrection  of  the  dead,  some 
mocked  :  and  others  said.  We  Avill  hear  thee  again  of  this  matter. 

33.  So  Paul  departed  from  amongst  them. 

34.  Howbeit  certain  men  clave  unto  him,  and  believed  :  among 
the  which  was  Dionysius  the  Areopagite,  and  a  woman  named  Da- 
maris,  and  others  with  them. 

The  English  words  "And"  .  .  "but  now  commandeth," 
etc.,  do  not  accurately  represent  Paul's  words.  Better  thus: 
"Therefore,  though  God  overlooked  those  times  of  ignorance. 
He  now  commands  all  men,  everywhere,  to  repent."  The 
force  of  this  word  "therefore"  [men  oun]  look  back  to  the 
folly  and  sin  of  their  idolatry,  and  forward  to  the  present 


148  ACTS. — CHAP.    XVII. 

duty  af  repenting.  Because  ye  have  been  so  deeply  guilty 
of  this  sin,  therefore  God  now  enjoins  repentance  :  the  inter- 
mediate idea  in  which  the  English  word  "  winked  at"  [uperi- 
don]  is  central,  means — not  that  God  connived  at  their  sin, 
or  had  simply  thrown  his  eye  askance  upon  it,  but  that, 
comparatively  speaking,  he  had  passed  it  over,  without  either 
the  punishment  it  had  deserved  or  the  fuller  light  of  revela- 
tion which  he  was  now  imparting.  It  should  have  the  same 
sense  as  the  word  "  suffered"  (14  :  16)  and  "  gave  them  up." 
[paredoken]  (Rom.  1 :  24). 

The  command  to  repent  assumes  their  guilt  in  their  past 
idolatry.  This  universal  duty  of  repentance  Paul  enf>rces 
by  the  consideration  of  a  general  judgment,  to  include  the 
whole  world  of  mankind;  to  be  conducted  and  issued  in 
righteousness;  the  Judge  being  already  provided  and  desig- 
nated, viz.,  the  man  Christ  Jesus;    and  the  assurance,   the 

ground  of  faith,  lying  in  his  resurrection  from  the  dead. 

Thus  in  the  briefest  way  possible,  the  great  facts  pertaining 
to  this  final  judgment  of  mankind  are  compacted  and  thrown 
upon  the  souls  of  that  great  Athenian  audience.  They  seem 
to  have  listened  with  a  fair  measui'e  of  attention,  perhaps 
of  respect,  till  he  came  to  the  words — "  Having  raised  him 
from  the  dead."  Hearing  this,  some  mocked ;  others,  more 
jDolitely,  said — Enough  for  now :  perhaps  we  will  hear  more 
another  time. — I  assume  that  this  half  promise  to  hear  him 
again  was  nothing  better  than  a  polite  excuse  for  cutting 
short  the  present  discourse.  They  had  no  serious  thought 
of  another  hearing.  If  they  had  meant  that,  Paul  would 
not  have  left  the  city  so  abruptly,  and  such  had  not  been  the 
end  of  his  preaching  in  proud  Athens. 

We  turn  back  a  moment  to  Paul's  words — "Hath  ap- 
pointed a  day,"  for  the  remark  that  the  corresponding  Latin 
words  ["indicere  diem"]  were  the  standard  law  phrase  for 
serving  an  indictment,  issuing  a  summons  or  writ  to  appear 
in  court  and  answer.  The  sense,  therefore,  is  that  God  has 
put  the  whole  Avorld  under  a  solemn  indictment  to  appear 
in  the  august  court  of  the  universe  for  the  moral  trial  of 
the  human  race;  and  as  is  taught  elsewhere,  of  fallen  angels 
as  well. 

In  the  result  Paul  left  them.  Only  a  few  men  joined  him 
as  dis:'iples,  believing  his  message — one  member  of  the  great 
council  of  the  Areopagus,  and  one  woman  of  character  and 
standing,  not  otherwise  known; — with  certain  others.  The 
future  history  of  those  times  makes  no  allusion  to  any  church 


ACTS. CHAP.    XVIII.  149 

existing  here.  The  proud  philosophy  of  cultured  Athens 
supplied  no  congenial  soil  for  the  humbling  truths  of  gospel 
salvation. 


3i*io 


CHAPTER   XVIII. 

Paul  at  Corinth  (v.  1) ;  finds  Aquila  and  Priscilla  (vs.  2, 
3)  ;  labors  in  the  Jewish  synagogue  till  they  repel  him  (vs. 
4-6)  ;  then  in  a  private  house  with  great  success  (vs.  7-11); 
the  attempt  to  arraign  him  before  Gallic  (vs.  12-17)  ;  Paul 
goes  to  Ephesus  (vs.  18,  19) ;  then  to  Cesarea,  Jerusalem 
and  Antioch  (vs.  20-22)  ;  and  commences  another  mission- 
ary tour  (v.  23)  ;  account  of  Apollos  (vs.  24-28). 

1.  After  these  things  Paul  departed  from  Athens,  and  came  to 
Corinth  ; 

2.  And  found  a  certain  Jew  named  Aquila,  born  in  Pontus, 
lately  come  from  Italy,  with  his  wife  Priscilla ;  (because  that 
Claudius  had  commanded  all  Jews  to  depart  from  Rome  :)  and 
came  unto  them. 

3.  And  because  he  was  of  the  same  craft,  he  abode  with  them, 
and  wrought :  for  by  their  occupation  they  were  tent-makers. 

Here  Paul  begins  his  personal  labors  at  Corinth.  [For  a 
more  full  account  of  this  great  city,  see  my  Introduction  to 
his  Epistles  to  that  church]. — It  was  by  far  the  most  im- 
portant city  of  Greece ;  central  by  position  ;  having  exten- 
sive commercial  relations  ;  being  in  easy  and  frequent  com- 
munication with  Ephesus  and  the  great  East. — Here  he  first 
made  the  acquaintance  of  Aquila  and  Priscilla — an  acquaint- 
ance Avhich  ripened  into  an  enduring  friendship,  and  de- 
veloped into  great  mutual  service  in  the  work  of  the  Lord. 

Pontus,  the  birth-place  of  Aquila,  was  a  remote  north- 
eastern province  of  Asia  Minor.  He  was  at  this  time  but 
recently  from  Rome,  having  been  expelled  with  all  Jews  by 
a  special  decree  of  the  emperor  Claudius. — The  Roman  his- 
torian, Suetonius,  says — "  He  expelled  the  Jews  from  Rome 
for  raising  tumults  perpetually  under  the  instigation  of 
Chrestus."  This  passage,  written  fifty  years  after  the  event, 
is  probably  accurate  as  to  the  fact  of  exj^ulsion,  but  not  very 
reliable  as  to  the  ground  for  it.  The  date  is  supposed  to 
have  been  A.  D.  52. 


150  ACTS. CHAP.    XVIII. 

Im230i*tant  fur  Paul's  future  life  and  labor  was  the  fact 
that,  like  himself,  they  Avere  by  trade  tent-makers,  and, 
therefore,  readily  provided  for  him  a  home  in  their  family 
and  remunerative  labor  in  their  shop.  By  this  means  his 
personal  wants  were  provided  for  without  aid  from  the  con- 
verts or  the  church  at  Corinth. 

4.  And  he  reasoned  in  the  synagogue  every  sabbath,  and  per- 
suaded the  Jews  and  the  Greeks. 

5.  And  when  Silas  and  Tiraotheus  were  come  from  Macedonia, 
Paul  Avas  pressed  in  the  spirit,  and  testified  to  the  Jews  that  Jesus 
was  Christ. 

6.  And  when  they  opposed  themselves,  and  blasphemed,  he 
shook  his  raiment,  and  said  unto  them.  Your  blood  be  upon  your 
own  heads ;  I  am  clean  ;  from  henceforth  I  w?ll  go  unto  the 
Gentiles. 

As  usual  Paul  began  his  gospel  preaching  in  the  syna- 
gogue, reasoning  eveiy  sabbath  day,  and  persuading  Jews 
and  Greeks. — In  v.  5,  the  improved  text  has — not  "  pressed 
in  the  spirit  "  ;  but  in  the  tvord.  He  confined  himself  ex- 
clusively to  preaching  the  word.  He  shut  himself  closely 
to  this  preaching  work,  testifying  to  the  Jews  that  Jesus  of 
Nazareth  is  the  true  Messiah.  But  when  (as  usual)  they 
arrayed  themselves  persistently  and  even  madly,  blasphem- 
ously, against  him,  he  shook  his  raiment  as  if  to  clear  his 
skirts  of  their  blood,  and  said — Take  ye  the  responsibility 
of  your  own  moral  ruin : — I  go  to  the  Gentiles. 

7.  And  he  departed  thence,  and  entered  into  a  certain  man's 
house,  named  Justus,  one  that  worshiped  God,  whose  house  joined 
hard  to  the  synagogue. 

8.  And  Crispus,  the  chief  ruler  of  the  synagogue,  believed  on 
the  Lord  with  all  his  house  ;  and  man}'-  of  the  Corinthians  hear- 
ing believed,  and  were  baptized. 

9.  Then  spake  the  Lord  to  Paul  in  the  night  by  a  vision,  Be 
not  afraid,  but  speak,  and  hold  not  thy  peace. 

10.  For  I  am  with  thee,  and  no  man  shall  set  on  thee  to  hurt 
thee;  for  I  have  much  people  in  this  city. 

11.  And  he  continued  there  a  year  and  six  months,  teaching 
the  word  of  God  among  them. 

At  once  he  transferred  his  place  of  preaching  from  their 
synagogue  to  the  private  house  of  one  Justus,  immediately 
adjacent.  Soon  Crispus,  the  chief  ruler  of  the  synagogue, 
believed  and  all  his  family.  He  is  one  of  the  two  men 
whom  Paul  remembered  to  have  baptized  with  his  own  hand 
(1  Cor.  1:   14). — The  work  progressed   with  great   power, 


ACTS. — CHAP,    XVII I.  151 

and  the  Lord  gave  Paul  strong  words  of  encouragement. 
His  special  message  tlirough  a  vision — "Fear  not" — sug- 
gests that  Paul's  mind,  lor  reasons  not  known  to  us,  was 
painfully  anxious,  not  to  say  fearful.  To  this  state  of  his 
mind,  the  Lord  adjusted  these  words  of  comforting  assurance. 
This  statement — "a  year  and  a  half  at  Corinth" — is  the 
less  valuable  chronologically  from  the  fact  that  some  doubt 
remains  whether  this  covers  the  ivhole  period  of  his  labors 
there,  or  only  the  part  previous  to  the  scene  before  Gallio, 
V.  18  shows  that  Paul  tarried  there  yet  a  good  while  after 
the  prosecution  before  Gallio  was  quashed  by  his  refusal  to 
hear  such  a  case.  Hence  Paul's  labors  there  continued  at 
least  one  and  a  half  years  and  perhaps  somewhat  longer. 

12.  And  when  Gallio  was  the  deputy  of  Achaia,  the  Jews  made 
insurrection  with  one  accord  against  Paul,  and  brought  him  to 
the  judgment-seat, 

13.  Saying,  This  fellow  persuadeth  men  to  worship  God  con- 
trary to  the  law. 

14.  And  when  Paul  was  now  about  to  open  his  mouth,  Gallio 
said  unto  the  Jews,  If  it  were  a  matter  of  wrong  or  wicked 
lewdness,  O  ye  Jews,  reason  would  that  I  should  bear  with  you: 

15.  But  if  it  be  a  question  of  words  and  names,  and  of  your 
law,  look  ye  to  it;  for  I  w^ill  be  no  judge  of  such  matters. 

16.  And  he  drave  them  from  the  judgment  seat. 

17.  Then  all  the  Greeks  took  Sosthenes,  the  chief  ruler  of  the 
synagogue,  and  beat  him  before  the  judgment  seat.  And  Gallio 
cared  for  none  of  those  things. 

Luke's  word  for  "  deputy "  means  inoconsul.  Under  the 
existing  Roman  regime,  this  name  assumes  that  this  was  a 
senatorial  and  not  an  imperial  province.  Here  again  Luke's 
historical  accuracy  is  verified;  for  though  under  Tiberius 
and  Caligula  (the  two  preceding  emperors)  this  province 
(Achaia)  had  been  in  the  imperial  class,  yet  under  Claudius, 
then  reigning,  it  became  senatorial  and  its  head  officer  was 
therefore  a  proconsul. 

Gallio  was  a  brother  of  Seneca,  the  renowned  moralist, 
and  had  the  very  highest  reputation  for  probity  and  sweet- 
ness of  disposition.  His  brother  Seneca  said  of  him — "  Of 
all  mortals,  no  man  has  been  so  dear  to  one  friend  as  he  to 
all," — His  record  in  the  case  before  us  is  often  greatly 
misapprehended,  his  name  being  made  a  synonym  for  a 
spirit  that  cares  for  nothing  and  for  nobody  ;  whereas,  "the 
head  and  front  of  his  offending"  was  that  he  would  not 
lend  his  official  power  to  the  purposes  of  a  religious  perse- 
cution. 


152  ACTS. — CHAP.    XVIII. 

The  Jews  rose  in  a  body,  seized  Paul  and  dragged  him 
before  Gallio's  tribunal,  charging  him  vaguely  with  teach- 
ing men  "to  worship  God  contrary  to  the  law."  By  "the 
law  "  they  really  meant  the  Jewish,  yet  intended  to  be  un- 
derstood of  the  Roman. — Paul  Avas  ready  to  reply,  when 
Gallio  said  : — If  tlie  thing  charged  were  a  crime,  a  real 
wrong,  I  would  bear  with  you  to  any  reasonable  extent. 
But  if  the  real  offense  is  only  a  thing  of  words,  nnmes, 
questions  arising  under  your  law, — I  will  not  be  a  judge 
of  such  matters — they  have  no  place  at  my  tribunal.  I 
rule  the  case  out  of  court;  I  will  not  hear  it. 

His  words — "wrong  or  wicked  lewdness" — were  obvi- 
ously designed  to  comprise  all  offenses  that  were  germain 
to  a  civil  suit  under  Roman  jurisprudence.  "Wrong"  is 
intrinsic  unrighteousness — a  violation  of  right.  The  word 
translated — "wicked  lewdness"  suggests  an  easy  going  lev- 
ity of  spirit  which  ignores  personal  responsibility ;  knows 
no  law  but  self-indulgence,  and  therefore  naturally  slumps 
into  vice,  almost  without  temptation.  When  such  a  spirit 
takes  on  a  wicked  type,  it  makes  a  case  for  civil  law  to 
look  after.  But  Gallio's  good  sense  saw  at  a  glance  that 
the  case  made  against  Paul  had  no  element  of  this  sort,  so 
he  ordered  it  out  of  court. 

V.  17  is  not  entirely  definite.  Some  of  the  better  text- 
ual authorities  omit  the  Avords — "the  Greeks" — reading 
it — "  and  all  took  Sosthenes,"  etc.  The  passage  seems  to 
imply  that  the  people  were  indignant  against  this  prosecu- 
tion, and  gave  vent  to  their  indignation  by  seizing  its  recog- 
nized leader  and  beating  him  in  the  very  presence  of  this 
tribunal.  Gallio  perhaps  felt  that  Sosthenes  and  his  party 
deserved  this  castigation.  The  whole  matter  lay  outside 
the  pale  of  his  authority  and  he  would  not  interfere. 

The  question  has  been  raised  Avhether  this  Sosthenes  Avere 
the  same  man  whom  Paul  (1  Cor.  1  :  1)  speaks  of  as  a 
"brother"  and  associates  with  himself  in  this  letter  to 
Corinth.  If  so,  he  was  converted  soon  after  these  scenes. 
It  is  quite  impossible  to  prove  the  identity  of  these  men 
from  this  identity  of  name.  Such  conversions  are  rather 
possible  than  probable. 

18.  And  Paul  after  tliis  tarried  there  yet  a  good  while,  and 
then  took  his  leave  of  the  brethren,  and  sailed  thence  into  Syria, 
and  with  hira  Priscilla  and  Aquila;  having  shorn  his  head  in 
Cenchrea:  for  he  had  a  vow. 


ACTS. — CHAP.    XVIII.  153 

19.  And  he  came  to  Ephesus,  and  left  them  there  :  but  he  him- 
self entered  into  the  synagogue,  and  reasoned  with  the  Jews. 

Cenclirea,  the  eastern  port  of  Corinth,  would  be  the  place 
to  embark  for  Ephesus.  Why  this  "vow"  is  alluded  to  at 
all  here  is  not  apparent.  The  shaving  of  the  head  indicated 
the  termination  of  the  vow,  the  hair  remaining  unshorn 
during  the  period  covered  by  it. 

His  labors  at  Ephesus  begin  here ;  and  as  usual,  in  the 
synagogue  with  the  Jews. 

20.  When  they  desired  him  to  tarry  longer  time  with  them,  he 
consented  not ; 

21.  But  bade  them  farewell,  saying,  I  must  by  all  means  keep 
this  feast  that  cometh  in  Jerusalem  :  but  I  will  return  again  unto 
you,  if  God  will.     And  he  sailed  from  Ephesus. 

22.  And  when  he  had  landed  at  Cassarea,  and  gone  up,  and 
saluted  the  church,  he  went  down  to  Antioch. 

He  made  his  stay  very  short  at  this  time,  because  he  w^as 
bound  in  spirit  to  be  at  Jerusalem  during  the  ensuing  feast — 
this  feast  being  probably  the  Pentecost.  This  probability  is 
strengthened  by  the  facts  that  navigation  was  scarcely  opened 
so  early  as  the  Passover  ;  also,  that  this  phrase — "  the  feast" 
— commonly  designates  the  Pentecost. The  oldest  manu- 
scripts omit  this  clause  in  respect  to  the  feast,  but  the  weight 
of  authorities  sustains  it. 

According  to  v.  22,  Paul  made  a  very  short  stay  at  Jeru- 
salem ;  gave  the  mother  church  there  his  fraternal  salutations ; 
and  then  hastened  away  to  Antioch  in  Syria — his  missionary 
headquarters — thus  completing  his  second  great  missionary 
tour. 

23.  And  after  he  had  spent  some  time  there,  he  departed,  and 
went  over  all  the  country  of  Galatia  and  Phrygia  in  order,  strength- 
ening all  the  disciples. 

After  spending  some  time  at  Antioch,  reporting  his  mis- 
sionary labors,  and  enjoying  precious  Christian  fellowship  at 
this  head-center  of  his  missionary  enterprise,  he  set  forth 
again  (supposably  about  A.  D.  55)  and  revisited  in  succes- 
sion his  churches  in  Galatia  and  in  Phrygia.  The  length  of 
time  spent  in  this  tour  is  not  indicated,  yet  it  seems  to  have 
been  made  rapidly. 

24.  And  a  cei-tain  Jew  named  Apollos,  born  at  Alexandria,  an 
eloquent  man,  and  mighty  in  the  scriptures,  came  to  Ephesus. 

25.  This  man  was  instructed  in  the  way  of  the  Lord  ;  and  being 
fervent  in  the  spirit,  he  spake  and  taught  diligently  the  things 
of  the  Lord,  knowing  only  the  baptism  of  John. 


154  ACTS. CHAP  XIX. 

26.  And  he  began  to  speak  boldly  in  the  sj'nagogue :  whom  when 
Aquila  and  Priscilla  had  heard,  they  took  him  unto  them,  and 
expounded  unto  him  the  way  of  God  more  perfectly. 

27.  And  Avhen  ho  was  disposed  to  pass  into  Achaia,  the 
brethren  wrote,  exhorting  the  disciples  to  receive  him:  who  when 
he  was  come,  helped  them  much  which  had  believed  through 
grace  : 

28.  For  he  mightily  convinced  the  Jews,  and  that  publicly,  show- 
ing by  the  scriptures  that  Jesus  was  Christ. 

This  man  Apollos,  filled  a  place  so  important  in  the  Chris- 
tian work  of  that  age  that  his  history  is  told  here  in  all  its 
salient  points.  Alexandria,  of  Egypt,  had  long  been  cele- 
brated for  its  culture  ;  for  the  great  number  of  Jews  resident 
there,  and  for  their  noted  school  of  Jewish  learning.  There 
Apollos  had  become  thoroughly  conversant  with  the  Hebrew 
scriptures.  By  some  means,  not  now  known,  he  had  also 
become  acquainted  with  John  the  Baptist,  and  hence  was 
looking  for  the  near  coming  of  the  Messiah.     But  of  his 

actual  coming  he  had  as  yet  no  knowledge. In  the  good 

providence  of  God  he  Avas  brought  to  Ephesus.  Here  he 
began  to  speak  with  great  boldness  in  the  Jewish  synagogue. 
This  brought  him  to  the  notice  of  Priscilla  and  Aquila,  who 
at  once  took  him  to  their  Christian  home  and  expounded  to 
him  the  facts  concerning  Jesus  of  Nazareth,  thus  at  once 
enlarging  the  sphere  of  his  Christian  knowledge  and  prepar- 
ing him  to  preach  the  full  gospel. It  being  in  his  thought 

to  visit  Corinth,  the  brethren  gave  him  letters  of  recom- 
mendation. Arriving  there,  he  made  himself  very  useful, 
not  so  much  to  those  brethren  as  to  their  work.  He  helped 
them  much  in  the  great  work  in  Avhich  they  were  engaged. 
His  masterly  knowledge  of  the  scriptures,  coupled  with  a 
fervent  spirit  and  an  eloquent  tongue,  gave  him  great  power 
in  the  synagogue,  where  he  mightily  convinced  the  Jews 
that  Jesus  of  Nazareth  is  surely  the  very  IMessiah  of  the  old 
prophets- 


CHAPTER  XIX. 

The  scenes  of  this  chapter  are  all  in  Ephesus.  Paul  finds 
there  certain  brethren,  disciples  of  John  the  Baptist  (vs.  1- 
7) ;  preaches  in  the  Jewish  synagogue  and  then  in  the  school 


ACTS. — CHAP.   XIX.  155 

of  Tyrannus  (vs.  8-10) ;  works  extraordinary  miracles  (vs. 
11,  12)  ;  exorcists  (vs.  13-17)  ;  many  abjure  their  magic 
arts  (vs.  18-20) ;  the  great  mob  of  Ephesus  (vs.  21-41). 

1.  And  it  came  to  pass,  that,  while  Apollos  was  at  Corinth,  Paul 
having  passed  through  tlie  upper  coasts  came  to  Ephesus:  and 
finding  certain  disciples, 

2.  He  said  unto  them,  Have  ye  received  the  Holy  Ghost  since  ye 
believed?  And  they  said  unto  him,  We  have  not  so  much  as 
heard  whether  there  be  any  Holy  Ghost. 

3.  And  he  said  unto  them,  Unto  what  then  were  ye  bajitizcd? 
And  they  said.  Unto  John's  baptism. 

4.  Then  said  Paul,  John  verily  baptized  with  the  baptism  of 
repentance,  saying  unto  the  people,  that  they  should  believe  on 
him  Avhich  should  come  after  him,  that  is,  on  Christ  Jesus. 

5.  When  they  heard  this,  they  were  baptized  in  the  name  of 
the  Lord  Jesus. 

6.  And  Avhen  Paul  had  laid  his  hands  upon  them,  the  Holy 
Ghost  came  on  them  ;  and  they  spake  with  tongues,  and  prophesied. 

7.  And  all  the  men  were  about  twelve. 

The  "upper  coasts"  were  the  high  lands  of  the  interior, 
probably  including  Galatia  and  Phrygia  (18 :  23) ;  possibly 
also  the  higher  districts  of  Asia  (so  called  then),  of  which 
Ephesus  was  the  capital. 

This  notice  of  the  disciples  of  John  is  naturally  associated 
with  the  case  of  Apollos,  whose  introduction  to  the  gospel 

had  been  of  the  same  sort. In  v.  2,  the  clause — "We 

have  not  so  much  as  heard  whether  there  be  any  Holy  Ghost" 
is  badly  misleading.  John  the  Baptist  taught  most  emphat- 
ically that  Jesus  should  baptize  men  with  the  Holy  Ghost. 
What  they  said  was  —  "We  have  not  heard  whether  the 
Holy  Ghost  is  yet," — ^.  ^.,  has  yet  manifested  himself  in  the 
special  way  foretold  by  John.  Beyond  all  question,  the 
special  aspect  of  the  Spirit's  agency  here  contemplated  is 
that  which  is  brought  to  view  in  v.  6,  below — "  The  Holy 
Ghost  came  upon  them,  and  they  spake  with  tongues,  and 
prophesied."  These  manifestations,  specially  characteristic 
of  the  pentecostal  age,  were  what  they  thought  and  spake  of. 

Some  interpreters  have  sought  to  relieve  all  the  difficulty 
in  this  way :  We  have  heard  nothing  at  all  about  the  Holy 
Ghost  because  John  did  not  use  the  Christian  baptismal  for- 
mula— "  baptizing  into  the  name  of  the  Father  and  of  the 
Son  and  of  the  Holy  Ghost."     If  they  had  received  Christian 

baptism,  they  would  have  heard  of  the  Holy   Ghost. 

But  this  attempt  at  explanation  fails  to  comprehend  the  vital 
facts  of  the  case.     The  key  to  whatever  might  otherwise  be 


156  ACTS. — CHAP.    XIX. 

mysterious  lies  (as  said  above)  in  the  special  and  peculiar 
manifestations  of  the  Spirit  in  that  pentecostal  age. 

The  characteristic  feature  of  John's  baptism — seen  in  the 
pledge  taken  and  sealed  by  it  which  holds  the  true  signifi- 
cance of  the  rite — is  brought  to  view  here  very  distinctly. 
It  was  a  baptism  which  involved  repentance — none  receiving 
it  but  such  as  professed  to  repent ;  and  it  also  bound  them  to 
believe  on  the  Great  Coming  One,  Jesus,  the  nation's 
Messiah.  It  was  a  profession  in  their  Messiah,  not  as  al- 
ready come  but  as  soon  to  appear,  and  then  to  be  accepted 
with  ready  heart. 

8.  And  he  went  into  the  synagogue,  and  spake  boldly  for  the 
space  of  three  months,  disputing  and  persuading  the  things  con- 
cerning the  kingdom  of  God. 

9.  But  when  divers  were  hardened,  and  believed  not,  but  spake 
evil  of  that  way  before  the  multitude,  he  departed  from  them,  and 
separated  the  disciples,  disputing  daily  in  the  school  of  one 
Tyrannus. 

10.  And  this  continued  by  the  space  of  two  years ;  so  that  all 
they  which  dwelt  in  Asia  heard  the  word  of  the  Lord  Jesus,  both 
Jews  and  Greeks. 

As  usual  Paul  begins  at  Ephesus  in  the  Jewish  synagogue, 
and  as  usual,  some  believed,  but  some  believed  not.  The 
latter  consequently  became  morally  hardened  and  bitterly 
hostile.  Taking  ground  openly  against  the  Christian  doc- 
trine, speaking  against  it  in  Paul's  meetings  for  Christian 
instruction  and  worship — their  influence  became  so  pernicious 
that  Paul  withdrew  from  their  synagogue  and  opened  Chris- 
tian services  in  the  private  school-building  of  a  certain  Ty- 
rannus. What  this  man  was  accustomed  to  teach,  we  are 
not  told,  nor  indeed  whether  he  personally  accepted  the  gos- 
pel. We  only  know  that  he  allowed  them  the  use  of  his 
rooms ;  and  that  consequently  during  two  full  years  Paul 
preached  and  discussed  there  daily  with  such  audiences  as 
gathered  to  hear  him.  Ephesus  itself  was  a  vast  and  popu- 
lous city,  and  moreover  its  relations  to  the  surrounding 
country,  and  indeed,  to  the  Avhole  province  of  Asia,  of  which 
it  was  the  capital,  were  so  intimate,  and  communication  so 
easy,  that  in  general  it  might  be  said,  all  Asia  heard  some- 
thing of  this  gospel  word. 

11.  And  God  wrought  special  miracles  by  the  hands  of  Paul : 

12.  So  that  from  his  body  were  brought  unto  the  sick  handker- 
chiefs or  aprons,  and  the  diseases  departed  from  them,  and  the 
evil  spirits  went  out  of  them. 


ACTS. — CHAP.    XIX.  157 

These  special  [not  ordinary]  miracles  were  wrought  by 
conveying  the  miraculous  virtue  in  articles  of  clothing, 
borne  from  Paul's  person  to  the  bodies  of  the  sick  or  of  those 
possessed  with  demons.  These  articles  were  of  the  smaller 
sort,  easily  borne — handkerchiefs  [sweat-cloths]  and  aprons 
[girding  the  person  half  round].  The  usual  distinction  be- 
tween sickness  and  demoniacal  possession,  appears  here,  as 
elsewhere. 

13.  Then  certain  of  the  vagabond  Jews,  exorcists,  took  upon 
them  to  call  over  them  which  had  evil  spirits  the  name  of  the 
Lord  Jesus,  saying.  We  adjure  you  by  Jesus  whom  Paul 
preacheth. 

14.  And  there  Avere  seven  sons  of  one  Sceva,  a  Jew,  and  chief 
of  the  priests,  which  did  so. 

15.  And  the  evil  spirit  answered  and  said,  Jesus  I  know,  and 
Paul  1  know;  but  who  are  ye? 

16.  And  the  man  in  whom  the  evil  spirit  was  leaped  on  them, 
and  overcame  them,  and  prevailed  against  them,  so  that  they  fled 
out  of  that  house  naked  and  Avounded. 

17.  And  this  was  known  to  all  the  Jews  and  Greeks  also  dwell- 
ing at  Ephesus  ;  and  fear  fell  on  them  all,  and  the  name  of  the 
Lord  Jesus  was  magnified. 

The  word  "vagabond"  should  not  of  itself  carry  a  bad 
sense.  Luke's  word  means  only  that  they  were  traveling 
about.  They  professed  to  exorcise  the  demon  spirits;  i.  e., 
to  expel  them  by  adjuration,  commanding  them  in  the  name 
of  some  power  which  could  reach  them  with  fear  or  force. 
They  thought  to  avail  themselves  of  the  magic  power  of 
that  Jesus  whom  Paul  preached. The  evil  spirit  answer- 
ing for  himself  and  not  for  the  human  victim  of  whom  he 
had  taken  possession,  said,  "  Jesus  I  know  and  Paul  I  know 
very  well — but  ye — Avho  may  ye  be? — Then  as  if  insulted 
by  their  false  pretensions,  the  man,  acting  under  the  impulse 
of  the  demon,  leaped  upon  and  drove  them  from  the  house, 
wounded  and  stripped  of  their  garments — a  very  unequal 

contest. The  case  became  Avidely  known,  and  a  Avhole- 

some  fear  of  dishonoring  the  name  of  Jesus  fell  on  the 
people. 

In  Avhat  relation  this  man  Sceva  stood  to  the  priesthood 
is  not  apparent.  As  the  JeAvish  priests  constituted  a  A^ery 
numerous  class,  he  may  have  been  of  their  number,  yet  Avoe- 
fully  apostate  from  righteousness  into  the  profession  and 
business  of  exorcism. 

18.  And  many  that  believed  came,  and  confessed,  and  showed 
their  deeds. 


158  ACTS. — CHAP,  XIX. 

19.  Many  of  them  also  which  used  curious  arts  brought  their 
books  together,  and  burned  them  before  all  men :  and  they 
counted  the  price  of  them,  and  found  it  fifty  thousand  pieces  of 
silver. 

20.  So  mightily  grew  the  word  of  God  and  prevailed. 

The  miracles  wrought  by  Paul  and  this  assault  upon  the 
exorcists  apparently  conduced  to  tlirow  all  magicians  into 
disrepute  and  to  bring  great  numbers  of  them  to  confess 
their  iniquity  and  abandon  their  vicious  ways. The  "  cu- 
rious arts "  referred  to  were  those  by  wliich  they  practiced 
upon  the  credulity  and  superstition  of  the  people.  These 
"books"  taught  those  "arts."  The  historian  would  show 
the  extent  of  this  business  by  his  estimate  of  the  cost  of  these 

books. Supposing  this  coin  to  be  the  Attic  drachm  (about 

fifteen  cents)  the  total  is  $7500.00.  If  the  Jewish  shekel  is 
referred  to,  the  amount  is  about  four  times  greater.  But 
this  being  a  Greek  city,  and  Luke  writing  for  Greek  read- 
ers, the  Attic  and  not  the  Jewi.sh  coin  must  be  assumed. 

So  the  word  of  God  extended  its  influence  widely  and  with 
augmented  power. 

21.  After  these  things  were  ended,  Paul  purposed  in  the  spirit, 
when  he  had  passed  through  Macedonia  and  Achaia,  to  go  to  Je- 
rusalem, saying.  After  I  have  been  there,  I  must  also  see  Rome. 

22.  So  he  sent  into  Macedonia  two  of  them  that  ministered 
unto  him,  Timotheus  and  Erastus ;  but  he  himself  stayed  in  Asia 
for  a  season. 

Here  are  some  of  Paul's  plans  for  future  labor.  Rome 
was  the  one  great  city  of  that  age  which  he  had  not  yet 
visited.  His  general  purpose  to  plant  the  gospel  in  every 
great  center  of  population  and  influence  must  have  often 
turned  his  thought  toward  Rome.-  Yet  he  laid  plans  (usu- 
ally) with  his  finite  mind — God  shaping  their  fulfillment  as 
his  infinite  wisdom  dictated.  Paul  did  see  Rome;  but  quite 
otherwise    in    circumstances    from    what   he    himself  had 

thought. A  tour  through  Macedonia   and   Achaia  and 

then  a  flying  trip  to  Jerusalem — (i.  e.,  the  former  to  gather 
up  the  collection  for  the  poor  saints  of  Jerusalem,  and  the 
latter  to  carry  it  to  that  mother  church,)  come  into  the  fore- 
ground of  his  plan. 

23.  And  the  same  time  there  arose  no  small  stir  about  that  way. 

24.  For  a  certain  man  named  Demetrius,  a  silversmith,  which 
made  silver  shrines  for  Diana,  brought  no  small  gain  unto  the 
craftsmen ; 

25.  Whom  he  called  together,  with  the  workmen  of  like  occu- 


ACTS. CHAP.    XIX.  159 

pation,  and  said,  Sirs,  ye  know  that  by  this  craft  we  have  our 
wealth. 

26.  Moreover  yc  see  and  hear,  that  not  alone  at  Ephcsus,  but 
almost  throuirhout  all  Asia,  this  Paul  hath  persuaded  and  turned 
away  much  people,  saying  that  they  be  no  gods,  Avhich  arc  made 
with  hands : 

27.  So  that  not  only  this  our  craft  is  in  danger  to  be  set  at 
naught;  but  also  that  the  temple  of  the  great  goddess  Diana  should 
be  despised,  and  her  magnificence  should  be  destroyed,  whom  all 
Asia  and  the  world  worshipeth. 

28.  And  when  they  heard  these  sayings,  they  were  full  of 
wrath,  and  cried  out,  saying.  Great  is  Diana  of  the  Ephesians. 

This  mob  illustrates  the  strength  which  a  great  system  of 
idolatry  acquires  by  intrenching  itself  in  the  business,  the 
labor,  the  livelihood  of  masses  of  the  people.  The  head 
man  of  this  mob  was  a  large  dealer  in  the  silver  shrines  for 
Diana  which  had  a  Avide  circulation  in  trade  not  only  in  the 
city  (Ephesus)  but  over  all  the  adjacent  country. — • — These 
"shrines"  were  small  model  representations  of  the  great 
temple  of  Diana,  which  being  set  up  in  private  houses  or 
perhaps  boi'ne  about  on  the  person,  became  objects  of  idol- 
atrous worship. To  set  this  mob  in  motion,  he  first  gath- 
ers together  the  men  personally  interested  in  this  business 
and  appeals  to  their  pockets  and  to  their  bread,  dependent 

on  this  business. A  secondary  motive  closely  related  to 

this,  was  the  honor  of  their  goddess,  the  glory  of  her  tem- 
ple, the  power  of  her  name  and  worship  over  the  masses. 
Unless  this  could  be  sustained,  their  business  must  go  down. 
Hence  they  look  upon  Paul  and  his  associates  as  their  per- 
sonal enemies,  pushing  an  enterprise  naturally  fatal  to  their 

living  and  to  the  idol  system  they  loved. In  v.  23  "  the 

stir  about  that  way,"  means  the  tremendous  commotion  ex- 
cited against  the  Christian  people — of  that  "ivay"  of  think- 
ing. 

29.  And  the  whole  city  was  filled  with  confusion ;  and  having 
caught  Gains  and  Aristarchus,  men  of  Macedonia,  Paul's  com- 
panions in  travel,  they  rushed  with  one  accord  into  the  theater. 

30.  And  Avhen  Paul  would  have  entered  in  unto  the  people,  the 
disciples  sufiered  him  not. 

31.  And  certain  of  the  chief  of  Asia,  which  were  his  friends, 
sent  unto  him,  desiring  him  that  he  would  not  adventure  himself 
into  the  theater. 

32.  Some  therefore  cried  one  thing,  and  some  another:  for  the 
assembly  was  confused;  and  the  more  part  knew  not  wherefore 
they  were  come  together. 

These  surging  masses  of  infuriated  men  rushed  towards 


160  ACTS. — CHAP.  XIX. 

the  theater  as  being  a  place  conveuient  for  a  vast  assem- 
bly. Not  getting  hold  of  Paul  himself,  they  seized  two  of 
his  friends  from  Macedonia  who  had  accompanied  him  to 
Ephesus.  Paul  would  have  rushed  into  the  theater,  appar- 
ently with  the  hope  and  even  expectation  of  allaying  the 
excitement  and  of  bearing  some  useful  testimony  for  Christ 
there ;  but  his  friends  who  better  estimated  the  frenzy  of 
this  mob  would  not  permit  him  to  go.  The  remarkable 
fact  here  is  that  "  the  chief  of  Asia"  (v.  31) — "  Asiarchs  " 
— men  holding  high  official  positions  and  having  specially 
the  charge  of  the  worship  of  Diana — should  appear  here  as 
Paul's  personal  friends,  protecting  him  by  their  Avise  coun- 
sels and  policy.     The  hand  of  God  must  have  been  in  this. 

33.  And  they  drew  Alexander  out  of  the  multitude,  the  Jews 
putting  him  forward.  And  Alexander  beckoned  -with  the  hand, 
and  would  have  made  his  defense  unto  the  people. 

34.  But  when  they  knew  that  he  was  a  Jew,  all  with  one  voice 
about  the  space  of  two  hours  cried  out,  Great  is  Diana  of  the 
Ephesians. 

This  narrative  leaves  the  reader  in  some  doubt  what 
this  movement  of  the  Jews  contemplated.  Probably  these 
Jews  were  not  in  sympathy  with  Paul,  yet,  as  Jews,  they 
were  in  danger  of  being  implicated  with  the  Christians  un- 
der the  same  general  odium.  Hence  their  thought  was  to 
put  Alexander  forward  to  make  their  defense.  But  the 
frenzy  of  the  mob  was  too  great  for  any  defense  of  this  sort, 
and  apparently  was  only  excited  the  more  by  his  attempt. 

35.  And  when  the  town-clerk  had  appeased  the  people,  he  said, 
Ye  men  of  Ephesus,  Avhat  man  is  there  that  knoweth  not  how 
that  the  city  of  the  Ephesians  is  a  worshiper  of  the  great  goddess 
Diana,  and  of  the  image  which  fell  down  from  Jupiter  ? 

36.  Seeing  then  that  these  things  can  not  be  spoken  against, 
ye  ought  to  be  quiet,  and  to  do  nothing  rashly. 

37.  For  ye  have  brought  hither  these  men,  which  are  neither 
robbers  of  churches,  nor  yet  blasphemers  of  your  goddess. 

38.  Wherefore  if  Demetrius,  and  the  craftsmen  Avhich  are  with 
him,  have  a  matter  against  any  man,  the  law  is  open,  and  there 
are  deputies :  let  them  implead  one  another. 

39.  But  if  ye  inquire  any  thing  concerning  other  matters  it 
shall  be  determined  in  a  laAvful  assembly. 

40.  For  we  are  in  danger  to  be  called  in  question  for  this  day's 
uproar,  there  being  no  cause  whereby  we  may  give  an  account  of 
this  concourse. 

41.  And  when  he  had  thus  spoken,  he  dismissed  the  assem- 
bl.y. 


ACTS. — CHAP.  XIX.  161 

This  "  town-clerk"  (or  better — "  c%-recorder ")  was,  next 

after  the  proconsul  himself,  the  highest  official  of  the  city. 

His  primary  function  was  to  prepare  and  preserve  the  city 

-,  records.     Ancient  authorities  certify  to  his  high  rank  in  the 

municipal  authorities  of  the  city. 

The  first  word  of  his  speech  assumes  that  this  excitement 
was  unjustifiable.  He  begins  with  the  word  for  [gar] — 
all  this  is  wrong,  ^''  for  what  man  is  there  who  does  not 
know?"  Ye  have  not  the  least  occasion  for  this  uproar; 
not  the  least  need  of  shouting — "  Great  is  Diana" — for  all 
the  world  knows  it,  and  no  man  disputes  it.  This  city  is 
supremely  devoted  to  the  worship  of  the  great  goddess 
Diana  whose  image  fell  down  to  us  from  Jupiter.  There- 
fore, ye  ought  to  be  quiet  and  to  do  nothing  under  passion- 
ate excitement.  Moreover,  these  men  whom  ye  would  fain 
destroy,  have  neither  pillaged  your  temple,  nor  spoken  ill 
of  your  goddess.  If  Demetrius  and  his  backers  have  ground 
of  accusation  against  any  man,  court-days  are  set  ["  the 
law  is  open"],  and  there  are  legal  counsel;  let  them  man- 
age the  case  under  the  forms  of  civil  law.  If  any  other 
matter  arises,  let  it  be  settled  "in  the  lawful  assembly  " — 
that  which  the  forms  of  our  jurisprudence  have  j^rovided. 
— For  we  are  in  danger  of  being  called  very  sternly  to  ac- 
count for  this  disturbance  of  the  public  peace — the  Eoman 
authorities  being  sharply  jealous  of  any  proceedings  of  this 
sort,  and  very  severe  in  their  punishment  of  riotous  assem- 
blies. Ye  must  see  that  we  can  not  justify  such  a  mob. — 
Having  thus  shown  them  that  all  this  excitement  was  ut- 
terly luicalled  for  ;  that  if  any  ground  of  public  pi'oceeding 
against  Paul  and  his  friends  existed,  the  tribunals  of  the  city 
authorities  were  open  and  easily  accessible ;  and  that  they 
had  really  laid  themselves  and  the  whole  city  liable  to  severe 
punishment  for  their  riotous  proceedings,  he  officially  dis- 
missed the  crowd,  and  virtually  ordered  them  to  their  homes. 
— Thus  this  scene  to  which,  perhaps,  Paul  refers  (1  Cor. 
15:  32)  as  one  in  which  he  "fought  with  wild  beasts  at 
Ephesus,"  passed  over  Avith  no  bloodshed. 


162  ACTS.— CHAP.    XX. 


CHAPTEE   XX 


Paul's  labors  in  Macedonia  and  in  Greece  (vs.  1-3)  ;  his 
traveling  companions  on  his  return  tour  to  Syria  (vs.  4,  5)  ; 
scenes  at  Troas  (vs.  6-12)  ;  moving  on  to  Miletus  (vs.  13- 
16)  ;  where  he  meets  the  elders  of  the  church  of  Ephesus 
and  addresses  them,  (vs.  17-38). 

1.  And  after  the  uproar  was  ceased,  Paul  called  unto  him  the 
disciples,  and  embraced  them,  and  departed  for  to  go  into  Mace- 
donia. 

2.  And  when  he  had  gone  over  those  parts,  and  had  given  them 
much  exhortation,  he  came  into  Greece, 

3.  And  there  abode  three  months.  And  when  the  Jews  laid 
wait  for  him,  as  he  was  about  to  sail  into  Syria,  he  purposed  to 
return  through  Macedonia. 

It  is  pleasant  to  notice  that  after  this  prodigious  uproar, 
Paul  seems  to  take  things  leisurely  and  fearlessly  ;  convenes 
the  disciples  for  an  affectionate  farewell  service,  and  then 
leaves  for  Macedonia.  Having  visited  those  churches — sup- 
posably  Philippi,  Thessalonica,  Berea,  he  devotes  three 
months  to  Greece,  where  we  must  think  of  Corinth  as  the 
important  point.  Having  planned  to  sail  thence  into  Syria, 
he  learned  that  the  Jews  were  waylaying  him  on  that  route. 
He,  therefore,  changed  his  plan  and  decided  to  take  the  in- 
direct course  through  Macedonia. 

4.  And  there  accompanied  him  into  Asia  Sopater  of  Berea; 
and  of  the  Thessalonians,  Aristarchus  and  Secundus;  and  Gains 
of  Derbe,  and  Timotheus;  and  of  Asia,  Tychicusand  Trophimus. 

5.  These  going  before  tai-ried  for  us  at  Troas. 

The  fact  of  his  taking  with  him  these  traveling  compan- 
ions was  one  of  some  importance^  as  we  shall  see  on  his 
arrival  at  Jerusalem.  Moreover,  some  of  them  may  have 
been  bearers  and  custodians  of  the  charity  funds  raised  at 
this  time  in  Corinth  and  Macedonia  for  the  poor  saints  in 
Jerusalem,  of  which  much  is  said  in  both  of  Paul's  letters 
to  Corinth  (1  Cor.  16:  1-4,  and  2  Cor.  8:  1-5);  also  in  his 
letter  to  Home  (15:  25-28);  and  is  referred  to  below 
(Acts  24:  17). — A  still  further  purpose  in  selecting  them 
to  travel  with  Paul  in  this  tour  may  have  been  to  represent 
the  great  gospel  Avork  accomplished  in  the  remote  mission 
fields  among  the  Gentiles.  Hence  we  find  one  from  the 
church  of  Berea  ;  two  from  Thessalonica;  the  remaining  four 
from  Asia — i.  e. ,  Gains  from  Derbe  ;  Timothy  from  Lystra 


ACTS. — CHAP.    XX.  163 

(cities  of  Lycaonia)  ;  and  of  the  remaining  two,  Tychicus 
probably,  and  Trophimus  certainly,  of  Ephesus.  Tychicus 
appears  several  times  in  Paul's  epistles,  always  as  his  faith- 
ful, trusted  servant,  and  often  "  messenger,"  (e.  g.,  Eph.  6:  21; 
Col.  4:7;  and  Tit.  3:12  and  2  Tim.  4:  12).  "Trophimus  be- 
came the  innocent  occasion  of  a  sudden  outbreak  of  violence 
against  Paul  at  Jerusalem  (21:  29).  He  is  also  noticed  in 
2  Tim.  4:  20,  left  by  Paul  sick  at  Miletum— the  harbor 
of  his  home  city,  Ephesus. — These  seven  brethren  awaited 
Paul's  arrival  to  meet  them  at  Troas. — We  notice  that  Luke 
says  "  tarried  for  tis  " — himself  having  now  rejoined  Paul. 
The  last  previous  notice  of  his  presence  with  Paul  (16  :  16, 
17)  leaves  him  at  Philippi,  and  compared  with  this  notice, 
makes  it  probable  that  he  spent  much  of  the  intervening 
time  in  or  near  that  city. 

6.  And  Ave  sailed  away  from  Philippi  after  the  days  of  unleavened 
bread,  and  came  unto  them  to  Troas  in  five  days  ;  where  we  abode 
seven  days. 

7.  And  upon  the  first  day  of  the  week,  when  the  disciples  came 
together  to  break  bread,  Paul  preached  unto  them,  ready  to  depart 
on  the  morrow;  and  continued  his  speech  until  midnight. 

8.  And  there  were  many  lights  in  the  upper  chamber,  where  they 
were  gathered  together. 

9.  And  there  sat  in  a  window  a  certain  young  man  named  Eu- 
tychus,  being  fallen  into  a  deep  sleep  :  and  as  Paul  was  long 
preaching,  he  sunk  down  with  sleep,  and  fell  down  from  the  third 
loft,  and  was  taken  up  dead. 

10.  And  Paul  went  down,  and  fell  on  him,  and  embracing  him 
said,  Trouble  not  yourselves  ;  for  his  life  is  in  him. 

11.  When  he  therefore  was  come  up  again,  and  had  broken 
bread,  and  eaten,  and  talked  a  long  while,  even  till  break  of  day, 
so  he  departed. 

12.  And  they  bi'ought  the  young  man  alive,  and  were  not  a  little 
comforted. 

These  scenes  at  Troas  are  important  chiefly  for  the  mir- 
aculous restoration  of  the  young  man  Eutychus  from  appar- 
ent (or  real)  death. Incidentally,  the  narrative  dates  their 

embarkation  from  Philippi  after  the  passover  (i.  e.,  of  A.  T). 
58)  ;  and  also  records  the  fact  (of  some  importance)  that  the 
disciples  met  to  break  bread  (the  Lord's  supper)  on  the 
evening  of  the  first  day  of  the  week — the  Christian  Sabbath. 

As  usual  the  meeting  was  held  in  an  upper  chamber — 

this  being  commonly  the  largest  room  in  the  house.  AVin- 
dows  were  without  glass  and  used  both  for  light  and  for  ven- 
tilation. The  latter  purpose  would  account  for  its  being 
open. 


164  ACTS. — CHAP.    XX. 

13.  And  he  went  before  to  ship,  and  sailed  unto  Assos,  there 
intending  to  take  in  Paul:  for  so  had  he  appointed,  minding  him- 
self to  go  afoot. 

14.  And  -when  he  met  with  us  at  Assos,  we  took  him  in,  and  came 
to  Mitylene. 

15.  And  we  sailed  thence,  and  came  the  nest  day  over  against 
Chios;  and  the  next  day  we  arrived  at  Samos,  and  tarried  at  Tro- 
gj'llium  ;    and  the  next  day  we  came  to  Miletus. 

16.  For  Paul  had  determined  to  sail  by  Ephesus,  because  he 
would  not  spend  the  time  in  Asia  ;  for  he  hasted,  if  ib  were  possi- 
ble for  him,  to  be  afc  Jerusalem  the  day  of  Pentecost. 

The  distance  from  Troas  to  Assos  (about  nine  miles),  Paul 
chose  to  walk,  leaving  the  rest  of  the  party  to  proceed  by- 
ship. The  historian  names  very  ])articularly  the  impor- 
tant localities  which  thev  either  touched  or  passed  on  their 
voyage  as  far  as  Miletus.  This  city  was  near  the  mouth  of 
the  Meander;  was  a  celebrated  sea-port  town,  twenty-eight 

miles   from  Ephesus. Paul  thought   he   must  go  past 

Ephesus  because  to  stop  there  might  detain  him  too  long,  and 
prevent  his  reaching  Jerusalem  by  the  ensuing  Pentecost. 
Yet  he  specially  desired  an  interview  Avith  the  elders  of  that 
church;  and  therefore  invited  them  to  meet  him  at  Miletus. 

17.  And  from  Miletus  he  sent  to  Ephesus,  and  called  the  elders 
of  the  church. 

18.  And  when  they  were  come  to  him,  he  said  unto  them.  Ye 
know,  from  the  first  day  that  I  came  into  Asia,  after  what  man- 
ner I  have  been  with  you  at  all  seasons, 

19.  Serving  the  Lord  with  all  humility  of  mind,  and  Avith  many 
tears,  and  temptations,  which  befell  me  by  the  lying  in  wait  of  the 
JcAVS  : 

20.  And  how  I  kept  back  nothing  that  was  profitable  unto  you, 
but  have  showed  you,  and  have  taught  you  publicly,  and  from  house 
to  house, 

21.  Testifying  both  to  the  Jews,  and  also  to  the  Greeks,  repent- 
ance toward  God,  and  faith  toward  our  Lord  Jesus  Christ. 

The  primary  object  of  this  interview  with  those  elders  was 
obviously  to  put  before  them  a  clear  view  of  their  official 
duties  ;  to  impress  them  Avith  a  sense  of  tlieir  responsibil- 
ities ;  to  forewarn  them  of  spiritual  dangers  impending  over 
the  church  there.  It  Avas  quite  incidental  that  he  made  so 
many  allusions  to  himself  and  to  his  labors  in  their  city — 
the  object  in  these  allusions  being  (we  may  suppose)  partly 
self-vindication  against  the  aspersions  eveiy-Avhere  thrown 
upon  his  character  and  conduct  by  artful  enemies  (mostly 
Jews),  and  partly  as  an  example  of  Christian  fidelity  and 


ACTS. — CHAP.   XX.  165 

earnest  devotion  to  the  gospel  work.  In  these  points  of  light, 
the  whole  speech  is  richly  instructive.  As  a  record  of  un- 
tiring zeal,  self-sacrificing  labor ;  enthusiastic  devotion  to  liis 
Master  and  to  the  saving  of  souls,  we  search  the  history  of 

the  church  in  vain  for  any  thing  to  surpass  it. Both  the 

manner  of  his  labors  and  the  matter  of  his  teaching  are 
brought  out  very  fully.  In  public  meetings  when  he  could 
and  in  private  labors  from  house  to  house  as  time  and  op- 
portunity allowed — so  he  toiled  on  with  never-wearied  devo- 
tion.— The  great  duties  he  pressed  upon  all  men,  Jews  or 
Greeks,  were  repentance  towards  God,  and  faith  toward  our 
Lord  Jesus  Christ.  This  evermore  and  always  is  the  sub- 
stance of  the  gospel  message — the  supreme  duty  to  be  urged 
upon  all  men.  Nothing  else  can  ever  displace  and  supersede 
these  paramount  obligations. 

22.  And  now,  behold,  I  go  bound  in  the  Spirit  unto  Jerusalem, 
not  knowing  the  things  that  shall  befall  me  there : 

23.  Save  that  the  Holy  Ghost  witnesseth  in  every  city,  saying 
that  bonds  and  afflictions  abide  me. 

24.  But  none  of  these  things  move  me,  neither  count  I  my  life 
dear  unto  raj'self,  so  that  I  might  finish  my  course  with  joy,  and 
the  ministry,  which  I  have  received  of  the  Lord  Jesus,  to  testify 
the  gospel  of  the  grace  of  God. 

"Bound  in  the  Spirit"  must  not  be  understood  to  mean  a 
settled  purpose,  much  less  an  obstinate,  inflexible  will  of 
his  own ;  but  rather,  a  deep  conviction,  vvrought  in  his  soul 
by  the  Spirit  of  God  that  he  ought  to  go  up  to  Jerusalem. 
This  conviction  assumed  more  and  more  the  force  of  a 
bond—n  constraining,  resistless  demand — because  it  had  to 
encounter  such  opposition.  Everywhere  the  prophets  who 
were  inspired  to  reveal  future  events  were  testifying  to  him 
that  bonds  and  afflictions  awaited  him  there.  The  object 
sought  by  the  Spirit  in  these  apparently  counter  and  con- 
flicting revelations, — first  to  Paul,  that  he  must  go ;  and 
next  to  the  prophets,  that  sorest  trials  awaited  him  there — 
was,  not  to  harass  his  soul,  nor  to  perplex  him  over  the 
question  of  duty  ;  but  to  put  his  obedience  and  endurance  to 
the  test  and  bring  out  into  higher  development  and  grander 
strength  the  martyr  spirit  of  Christian  heroism.  In  this 
spirit  he  declares — "  None  of  these  things  move  me."  Even 
my  life  itself  is  of  no  account  to  me  in  comparison  with 
finishing  my  course  in  joyous  triumph. In  this  magnifi- 
cent verse  the  original  text  appears  with  some  variations  in 


166  Acrs. — CHAP.  XX. 

the  older  authorities,  yet  none  which  change  the  sense  ma- 
terially, or  put  any  essential  point  in  doubt. 

25.  And  now,  behold,  T  know  that  ye  all,  among  whom  I  have 
gone  preaching  the  kingdom  of  God,  shall  see  my  face  no  more. 

26.  Wherefore  I  take  you  to  record  this  day,  that  I  am  pure 
from  the  blood  of  all  men. 

27.  For  I  have  not  shunned  to  declare  unto  you  all  the  counsel 
of  God. 

Whether  this  assurance  that  they  would  see  his  face  no 
more  were  a  special  revelation,  or  a  human  estimate  of  prob- 
abilities, affects  not  the  propriety  or  the  solemnity  of  this 
parting  word.  No  pastor  can  be  excused  for  taking  his 
people  to  record  in  a  way  which  assumes  as  this  does  a 
deeply  conscious  fidelity  to  their  souls,  unless  his  conscience 
fully  sustains  him.  It  is  a  solemn  thing  to  say  before  God — • 
"I  am  pure  from  your  blood;  I  have  not  shunned  to  de- 
clare unto  you  the  whole  counsel  of  God."  But  we  are 
fully  justified  in  assuming  that  Paul  said  none  of  tliese  words 
rashly.  He  had  labored  in  season  ;  out  of  season :  had 
pressed  his  work  every-where  with  each  man  to  the  utmost 
extent  of  his  power,  so  that  this  consciousness  of  unswerving 
fidelity  was  absolute  and  was  perfectly  sustaining.  Blessed 
is  the  man  whose  soul  rejoices  in  this  deep  conviction,  with 
a  sense,  moreover,  that  God's  own  Spirit  bears  witness  with 
his  spirit  to  its  sincerity  and  truth  ! 

28.  Take  heed  therefore  unto  yourselves,  and  to  all  the  flock, 
over  the  which  the  Holy  Ghost  hath  made  you  overseers,  to  feed 
the  church  of  God,  which  he  hath  purchased  with  his  own  blood. 

29.  For  I  know  this,  that  after  my  departing  shall  grievous 
wolves  enter  in  among  you,  not  sparing  the  flock. 

30.  Also  of  your  own  selves  shall  men  arise,  speaking  perverse 
things,  to  draw  away  disciples  after  them. 

Bearing  upon  the  scriptural  usage  of  the  words  "elder" 
and  "  bishop,"  it  may  be  noticed  here  that  Paul  sent  to 
Ephesus  and  called  for  the  elders  of  the  church  ;  and  then 
told  them  the  Holy  Ghost  had  made  them  bkhojjs  ["over- 
seers"]— but  Paul's  word  was  bishops. Let  us  not  over- 
look the  important  fact  that  this  solemn  responsibihty  was 
laid  upon  them  by  the  Holy  Ghost.  It  was  his  action  in 
the  case  which  had  made  them  bishops.  They  were  amen- 
able to  Him. 

"To  feed  the  church  of  God" — the  best  textual  author- 
ities having  it,  "  the  church  of  the  Lord;"  i.  e.,  of  the  Lord 


ACTS. CHAP.    XX.  167 

Jesus — he  who  has  indeed  acquii'ed  it — made  it  his  own — 
"  by  his  own  blood."  An  infinite  claim  upon  the  church, 
his  redeemed  people,  he  must  surely  have,  who  has  paid 
for  them  the  price  of  his  very  blood. — This  reference  to 
Christ's  sacrificial,  atoning  death  is  very  brief,  put  in  few- 
est words ;  but  what  words  could  be  more  significant? 

To  feed  the  church  of  God,  is  in  the  pastoral  sense — which 
includes  both  spiritual  food  and  such  spiritual  care  and 
control  as  a  flock  require. "I  know  that  after  my  de- 
parting— not  my  death,  but  my  leaving  of  you — men  will 
come  into  this  flock  with  the  spirit  and  bearing  of  savage 
wolves  —  men  Avhose  influence  will  be  pernicious  and  de- 
structive as  that  of  wolves  among  lambs. — While  these 
men  Avill  come  in  from  abroad,  others  will  arise  from  among 
yourselves,  teaching  perversions  of  trutli  and  beguiling  un- 
stable souls  away  from  Christ. — —It  was  in  part  to  coun- 
teract these  dangerous,  mischievous  men  that  Paul  at  a  later 
period  sent  Timothy  to  this  church  and  wrote  him  the  two 
letters  which  have  come  down  to  us. 

31.  Therefore  watch,  and  remember,  that  by  the  space  of  three 
years  I  ceased  not  to  warn  every  one  night  and  day  with  tears. 

32.  And  now,  brethren,  1  commend  you  to  God,  and  to  the 
word  of  his  grace,  which  is  able  to  build  you  up,  and  to  give  you 
an  inheritance  among  all  them  which  are  sanctified. 

33.  I  have  coveted  no  man's  silver,  or  gold,  or  apparel. 

34.  Yea,  ye  yourselves  know,  that  these  hands  have  ministered 
unto  my  necessities,  and  to  them  that  were  with  me. 

35.  I  have  showed  you  all  things,  how  that  so  laboring  ye 
ought  to  support  the  weak,  and  to  remember  the  words  of  the 
Lord  Jesus,  how  he  said,  It  is  more  blessed  to  give  "than  to 
receive. 

Here  this  wonderful  testimony  reaches  its  climax.  We 
have  already  seen  Paul's   assiduity,  earnestness,  unsparing 

endeavor;  but  here  we   have  the  tenderness  of  tears. 

For  three  years — with  no  fitfulness,  no  spasms  of  good  feel- 
ing at  long  intervals  filled  Avith  worldliness  or  self-seek- 
ing ;  I  ceased  not  to  warn,  every  one  of  every  class,  high 
or  low,  rich  or  poor,  honored  or  despised  —  every  one,  I 
ceased  never  from  warning  night  and  day,  loith  tears. 
Verily  we  must  honor  Paul,  not  alone  for  his  clear 
logic ;  not  alone  for  his  burning  eloquence,  but  specially 
and  preeminently  for  his  tender  heart,  his  deep,  outgush- 
ing  sympathy  with  the  weal  and  the  woe  of  fellow-be- 
ings. Some  men  are  great  without  tears;  gigantic  in  in- 
tellect but  dry  at  the  heart.  Paul  was  rounded  out  into 
8 


168  ACTS. — CHAP.  XX. 

full,  well-balanced  manhood.  When  the  pending  ruin  of 
souls  called  for  emotion,  even  to  agony  and  tears,  his  tears 

never  refused    to    flow. Let  us  not  fail  to  notice  that 

here  lay  in  large  measure  the  secret  of  his  power.  It  ac- 
counts for  the  tenderness  of  this  last  fare\Yell  scene  Avith 
those  Ephesian  elders; — "They  all  wept  sore  and  fell  on 
Paul's  neck  and  kissed  him, — sad  above  all  that  they  were 

to  see  his  face  no  more." Ah,  indeed,  the  like  of  Paul  in 

heart,  in  tenderness,  in  tears — it  is  painfully  rare  to  find. 

In  V.  32,  it  were  better  to  read — "  I  commend  you  to 
God  (and  to  the  word  of  his  grace) — even  to  God  who  (not 
"which")  is  able  to  build  you  up" — this  power  of  upbuild- 
ing being  ascribed  directly  to  God  rather  than  indirectly  to 
his  gracious  word, — the  more  so  because  "  the  giving  of  an 
inheritance"  must  in  reason  be  referred  to  God  and  not 
properly  to  his  revealed  word. 

It  was  a  thing  of  comfort  in  Paul's  consciousness  that  he 
had  kept  himself  above  covetousness.  He  ruled  it  out  of 
his  soul  sternly  and  utterly.  Holding  up  to  their  view  his 
hard,  labor-worn  hands,  he  could  say  before  them — Ye  know 
what  I  have  been  doing  with  these  hands.  They  have  been 
making  tents  there  in  Ephesus,  and  out  of  the  avails  of  this 
honest  labor,  I  have  not  only  ministered  to  my  own  wants, 
but  to  the  wants  of  my  associate  laborers.  Thus  I  have 
set  you  an  example  of  the  true  life  which  ever  more  cares  for 
the  weaker  ones,  and  carries  out  the  doctrine  so  often  incul- 
cated by  the  Lord  Jesus : — "  It  is  more  blessed  to  give  than 
to  receive."  We  nowhere  find  these  words  of  Jesus  on 
record  in  this  specific  form.  But  their  spirit  reigned  in  all 
his  life  with  absolute  sway ;  and  none  can  doubt  that  these 
words  often  fell  from  his  lips. 

36.  And  when  he  had  thus  spoken,  he  kneeled  down,  and  prayed 
with  them  all. 

37.  And  they  all  wept  sore,  and  fell  on  Paul's  neck,  and  kissed 
him, 

38.  Sorrowing  most  of  all  for  the  words  which  he  spake,  that 
they  should  see  his  face  no  more.  And  they  accompanied  him 
unto  the  ship. 

Few  are  the  sacred  spots  on  the  fiice  of  our  hard  world 
that  have  been  wet  with  such  tears  as  these.  Few  scenes 
have  been  the  sequel  to  three  years  of  such  pastoral  life. 
For  such  years  this  was  a  fitting  close.  There  are  no  relations 
among  mortal  men  more  tender — none  that  come  nearer  to 


ACTS. — CHAP.    XXT.  169 

the  spirit  of  heaven — than  those  which  exist  between  the 
faithful,  tearful,  prayerful  pastor,  and  the  people  Avith  whom 
he  has  prayed,  wept,  toiled — whom  perhaps  he  has  first  of 
all  saved  from  eternal  death ;  and  then  brought  them  into 
warm,  earnest,  cooperating  labor  and  sympathy  with  him- 
self, for  the  church  of  God.  It  is  refreshing  to  linger  upon 
such  a  record  of  sweet  Christian  experience.  This  record 
and  revelation  of  Paul's  inner  life  and  gospel  labor  during 
one  three-year  period  of  his  life  are  of  priceless  value.  We 
could  not  know  the  whole  of  Paul  without  such  a  record  and 
revelation. 


CHAPTER    XXI. 

Leaving  Miletus,  Paul  travels  towards  Syria,  and  first  to 
Tyre  (vs. 1-6)  ;  thence  to  Csesarea  (vs.  7-14)  ;  then  to  Jeru- 
salem ;  his  interview  with  James  and  the  elders,  and  the 
advice  they  give  him  (vs.  15-26)  ;  the  outbreak  of  violence 
(vs.  27-30) ;  the  Roman  officer  rescues  him  (vs.  31-36)  ; 
Paul  begs  the  privilege  of  making  his  defense  (vs.  37-40). 

1.  And  it  came  to  pass,  that  after  we  were  gotten  from  them, 
and  had  launched,  we  came  with  a  straight  course  unto  Coos, 
and  the  day  following  unto  Rhodes,  and  from  thence  unto  Patara: 

2.  And  finding  a  ship  sailing  over  unto  Phenicia,  we  went  aboard, 
and  set  forth. 

3.  Now  when  we  had  discovered  Cyprus,  we  left  it  on  the  left 
hand,  and  sailed  into  Syria,  and  landed  at  Tyre :  for  there  the 
ship  was  to  unlade  her  burden. 

''After  we  were  gotten  from  thence"  suggests  more  than 
merely  leaving  them.  It  implies  that  they  tore  themselves 
away  as  friends  most  reluctant  to  part. 

Coos  and  Rhodes  were  small  islands  whichi  they  passed 
on  their  direct  route  by  sea  from  Miletus  to  Patara — a  town 
on  the  coast  of  Syria.  Here  they  landed,  and  next  take 
passage  in  a  ship  engaged  in  the  Tyrian  trade,   bound  for 

that  city. "When  we  had  discovered  Cyprus" — is  liter? 

ally — when  we  had  sighted  it — it  being  pointed  out  to  us. 
We  passed  it  on  our  left — i.  e. ,  they  passed  on  the  west  and 
south  of  this  island. 

4.  And  finding  disciples,  we  tan-ied  there  seven  days  :  who  said 


170  ACTS. — CHAP.   XXI. 

to  Paul  through  the  Spirit,  that  he  should  not  go  up  to  Jeru- 
salem. 

5.  And  when  we  had  accomplished  tliose  days,  we  departed 
and  went  our  way  ;  and  they  all  brought  us  on  our  way,  with  wives 
and  children,  till  Ave  were  out  of  the  city  :  and  Ave  kneeled  doAvn 
on  the  shore,  and  prayed. 

6.  And  AA'hen  Ave  had  taken  our  leave  one  of  another,  avc  took 
ship;   and  they  returned  home  again. 

Here  they  met  disciples,  some  of  whom  prophetically  ap- 
prised them  that  danger  aAvaited  Paul  at  Jerusalem,  and 
therefore  besought  him  not  to  go.  This  foreknowledge  Avas 
from  the  Lord,  but  the  advice  not  to  go  was  plainly  out  of 
their  own  heart.  Paul,  as  Ave  shall  soon  see,  Avas  distressed 
by  their  remonstrances,  but  could  not  hear  God's  voice  in 
them. 

7.  And  Avhen  Ave  had  finished  our  course  from  Tyre,  we  came 
to  Ptolemais,  and  saluted  the  brethren,  and  abode  Avith  them  one 
day. 

8.  And  the  next  day  we  that  were  of  Paul's  company  departed: 
and  came  unto  Cassarea  :  and  we  entered  into  the  house  of  Philip 
the  evangelist,  Avhich  Avas  one  of  the  seven;  and  abode  Avith  him. 

9.  And  the  same  man  had  four  daughters,  virgins,  Avhich  did 
prophesy. 

10.  And  as  Ave  tarried  there  many  days,  there  came  down  from 
Juda3a  a  certain  prophet,  named  Agabus. 

11.  And  Avhen  he  Avas  come  unto  us,  he  took  Paul's  girdle,  and 
bound  his  own  hands  and  feet,  and  said,  Thus  saith  the  Holy 
Ghost,  So  shall  the  Jcavs  at  Jerusalem  bind  the  man  that  OAvneth 
this  girdle,  and  shall  deliver  him  into  the  hands  of  the  Gentiles. 

12.  And  Avhen  Ave  heard  these  things,  both  Ave,  and  they  of  that 
place,  besought  him  not  to  go  up  to  Jerusalem. 

13.  Then  Paul  answered,  "What  mean  ye  to  Avecp  and  to  break 
mine  heart?  for  I  am  ready  not  to  bo  bound  onl}^,  but  also  to  die 
at  Jerusalem  for  the  name  of  the  Lord  Jesus. 

14.  And  Avhen  he  Avould  not  be  persuaded,  Ave  ceased,  saying, 
The  will  of  the  Lord  be  done. 

In  the  first  clause  of  v.  7,  the  original  seems  to  imply  that 
they  finished  their  travel  by  sea  Avhen  they  reached  Ptole- 
mais— the  last  stage  of  it  being  a  sail  from  Tyre  to  the  latter 
city.  This  Ptolemais,  othcrAvisc  called  Acco,  Acre,  or  St. 
Jean  d'Acre — a  very  ancient  and  celebrated  city,  lay  off  Mt. 

Carmel. Thence  by  land  to  Csesarea,  Avhcre  they  became 

guests  of  Philip  the  evangelist,  of  Avhom  Ave  read  in  Acts  6 : 
5,  6  and  in  8 :  5-40. 

The  "many  days"  (v.  10)  spent  there  must  be  taken 
relatively  to  the  time  spent  at  the  points  previously  named; 


ACTS. CHAP.   XXI.  171 

— seven  days  at  Tyre  ;  one  at  Ptolemais — for  manifestly 
Paul  could  not  have  had  weeks  to  spare  before  reachiug  Je- 
rusalem at  Pentecost. 

This  Agabus  we  may  take  to  be  the  same  who  appears  in 
11 :  28 — being  in  both  cases  a  prophet  and  of  Judea.  He  too 
predicts  the  arrest  and  confinement  of  Paul  at  Jerusalem. 
According  to  the  common  usage  of  Hebrew  prophets,  he 
employs  symbolic  action  to  make  his  meaning  more  impress- 
ive— in  this  case  borrowing  Paul's  girdle  and  binding  his 
own  hands  and  feet  to  signify  that  Paul  woidd  in  this  man- 
ner be  bound  by  the  Jews  at  Jerusalem,  and  so  be  transferred 

to  Gentile  hands. Here,  again,  the  brethren  plead  with 

Paul  to  desist  from  his  purpose  of  going  on  to  Jerusalem. 
His  answer  reveals  a  heart  distressed  almost  to  torture  through 
sympathy  with  their  strong  feeling,  yet  perfectly  decided  to 
take  the  path  of  personal  duty,  though  it  should  cost  him 
bonds  or  even  death  at  Jerusalem  for  the  name  of  the  Lord 
Jesus.  His  conviction  of  personal  duty  Avas  absolute,  and 
no  amount  of  sviffering,  even  though  unto  death,  could  be 
permitted  to  turn  him  aside.  He  therefore  begs  them  not 
to  distress  him  by  their  entreaties  and  tears,  to  which  he 
can  not  yield. 

15.  And  after  these  days  we  took  up  our  carriages,  and  went  up 
to  Jerusalem. 

16.  There  went  with  us  also  certain  of  the  disciples  of  Csesarea, 
and  brought  with  him  one  Mnason  of  Cyprus,  an  old  disciple, 
with  whom  we  should  lodge. 

"Carriages"  in  the  old  Saxon  sense  of  the  word,  Avere 
things  to  be  carried,  and  not  conveyances  for  carrying. 
Moderns  would  call  those  things  baggage  or  luggage.  [The 
same  usage  of  this  old  Avord,  "carriage"  appears  in  Judg. 
18:  21  and  1  Sam.  17:  22  and  Isa.  10:  28.]  The  reading 
of  the  original,  approved  by  the  latest  authorities  [episkeua- 
samenoi]  means — having  packed  our  baggage — i.  e. ,  for  this 
journey. 

In  V.  16  the  sense  probably  is — not  that  they  brought 
with  them  this  Mnason  to  be  their  host — a  thing  very  im- 
probable— but  that  these  brethren  from  Cesarea  conducted 
Paul  and  his  party  to  the  house  of  Mnason,  formerly  of  Cy- 
prus but  now  residing  in  Jerusalem  who  Avas  to  be  their 
host.  He  is  represented,  not  as  being  an  old  man,  but  an 
old  disciple,  long  since  converted,  among  the  earliest  Chris- 
tian converts. 


172  ACTS. — CHAP.   XXI. 

17.  And  when  we  were  come  to  Jerusalem,  the  brethren  received 
us  gladly. 

18.  And  the  day  followinc;  Paul  went  in  with  us  unto  James; 
and  all  the  elders  were  present. 

19.  And  when  he  had  saluted  them,  he  declared  particularly 
what  things  God  had  wrought  among  the  Gentiles  by  his  ministry. 

20.  And  when  they  heard  it,  they  glorified  the  Lord,  and  said 
unto  him,  Thou  seest,  brother,  how  many  thousands  of  Jews 
there  arc  which  believe:  and  they  are  all  zealous  of  the  law: 

21.  And  they  are  informed  of  thee,  that  thou  teachest  all  the 
Jews  which  are  among  the  Gentiles  to  forsake  Moses,  saying  that 
they  ought  not  to  circumcise  their  children,  neither  to  walk  after 
the  customs. 

22.  What  is  it  therefore?  the  multitude  must  needs  come  to- 
gether :  for  they  will  hear  that  thou  art  come. 

23.  Do  therefore  this  that  we  say  to  thee:  We  have  four  men 
which  have  a  vow  on  them  ; 

24.  Them  take,  and  purify  thyself  with  them,  and  be  at  charges 
Avith  them,  that  they  may  shave  their  heads :  and  all  may  know 
that  those  things,  whereof  they  were  informed  concerning  thee, 
are  nothing  :  but  that  thou  thyself  also  walkcst  orderly,  and  keep- 
est  the  law. 

25.  As  touching  the  Gentiles  which  believe,  we  have  written 
and  concluded  that  they  observe  no  such  thing,  save  only  that 
they  keep  themselves  from  things  offered  to  idols,  and  from  blood, 
and  from  strangled,  and  from  fornication. 

26.  Then  Paul  took  the  men,  and  the  next  day  purifying  him- 
self with  them  entered  into  the  temple,  to  signify  the  accomplish- 
ment of  the  days  of  purification,  until  that  an  offering  should  be 
offered  for  every  one  of  them. 

The  important  points  of  this  passage  are,  the  prominence 
of  James,  supposed  to  have  been  the  pastor  of  the  church 
at  Jerusalem;  the  warm  Christian  sympathy  with  which 
James  and  all  the  elders  received  "Paul  and  his  party;  the 
interest  they  manifested  in  Paul's  report  of  God's  great  work 
wrought  under  his  hand  among  the  Gentiles;  but  over 
against  this,  their  sense  of  Paul's  personal  danger  from  the 
extremely  sensitive  Judaizing  spirit  of  the  Jewish  believers 
whom  they  represent  as  being  very  numerons — "  many 
thousands" — which  in  the  word  of  Luke  is — how  many 
"  myriads" — [ten  thousands].  Notice  also  that  all  these 
zealous  Judaizers  have  heard  of  Paul  ["  are  informed  of 
thee"],  and  had  been  egregiously  misinformed,  and  therefore 
prejudiced  again.st  him  by  entirely  false  representations,  com- 
ing doubtless  from  the  Jews  who  had  been  in  violent  colli- 
sion with  Paul  at  Ephesus  and  perhaps,  at  other  locahties. 
They  said  that  Paul  taught  all  the  Jews  living  in  Gentile 


ACTS. — CHAP.    XXI.  1Y3 

cities,  to  forsake  Moses;  to  discontinue  circumcision;  and 
to  discard  the  customs  [usages]  of  the  Mosaic  law.  James 
and  his  elders  therefore  anticipated  trouble.  Those  Jews 
will  certainly  learn  that  thou  art  here  in  the  city,  and  they 
will  come  together  under  extreme  excitement.  What,  then, 
shall  be  done? We  advise  this.  Here  are  four  men  un- 
der a  vow  who  are  to  perform  the  Levitical  rites  required  for 
their  purification.  Attach  yourself  to  them ;  go  with  them 
through  all  the  forms  of  purification,  bearing  your  share  of 
the  expense,  and  by  this  means  show  these  Jews  publicly 
that  what  they  have  heard  of  thee  in  respect  to  discarding 
the  customs  of  the  Mosaic  law  is  entirely  without  founda- 
tion.  Paul  accepted  this  advice  and  was  carrying  it  into 

effect,  with  perhaps  some  prospect  of  allaying  their  preju- 
dices and  securing  their  confidence. 

27.  And  when  the  seven  days  were  almost  ended,  the  Jews 
which  were  of  Asia,  when  they  saw  him  in  the  temple,  stirred  up 
all  the  people,  and  laid  hands  on  him, 

28.  Crying  out,  Men  of  Israel,  help :  This  is  the  man,  that 
teacheth  all  men  everywhere  against  the  people,  and  the  law,  and 
this  place  :  and  further  brought  Greeks  also  into  the  temple,  and 
hath  polluted  this  holy  place. 

29.  (For  they  had  seen  before  with  him  in  the  city  Trophimus 
an  Ephesian,  whom  they  supposed  that  Paul  had  brought  into  the 
temple.) 

30.  And  all  the  city  was  moved,  and  the  people  ran  together : 
and  they  took  Paul,  and  drew  him  out  of  the  temple :  and  forth- 
with the  doors  were  shut. 

Suddenly  these  hopeful  good  results  were  blasted  and  the 
excited  feelings  of  the  Jews  broke  forth  into  wild  fury  under 
the  instigation  of  certain  Jews  from  Asia  (i.  e.,  probably 
from  Ephesus  and  vicinity)  who  had  known  and  persecuted 
Paul  there.  They  saw  him  in  the  temple ;  and  worse  yet, 
they  had  seen  Trophimus,  a  Gentile  Ephesian,  with  Paul  in 
the  city,  and  hastily  assumed  that  Paul  had  taken  him  into 
the  temple.  This  in  their  view  was  an  unutterable  outrage 
— an  awful  profanation  of  the  sacred  temple.  Hence  their 
rage  overleaped  all  bounds.  They  rushed  upon  Paul,  drew 
him  out  of  the  temple,  and  closed  those  hallowed  doors 
against  such  profanation ! 

31.  And  as  they  went  about  to  kill  him,  tidings  came  unto  the 
chief  captain  of  the  band,  that  ail  Jerusalem  was  in  an  uproar. 

32.  Who  immediately  took  soldiers  and  centurions,  and  ran 
down  unto  them :  and  when  they  saw  the  chief  captain  and  the 
soldiers,  they  left  beating  of  Paul. 


1Y4  ACTS.— CHAP.    XXI. 

33.  Then  the  chief  captain  came  near,  and  took  him,  and  com- 
manded him  to  be  bound  with  two  chains ;  and  demanded  who  he 
was,  and  what  he  had  done. 

3-i.  And  some  cried  one  thing,  some  another,  among  the  multi- 
tude :  and  when  he  could  not  know  the  certainty  for  the  tumult, 
lie  commanded  him  to  be  carried  into  the  castle. 

35.  And  when  he  came  upon  the  stairs,  so  it  was,  that  he  was 
borne  of  the  soldiers  for  the  violence  of  the  people. 

36.  For  the  multitude  of  the  people  followed  after,  crying, 
Away  with  him. 

They  had  commenced  to  beat  Paul  with  the  full  purpose 
to  take  his  life — when  the  uproar  reached  the  ears  of  the 
Roman  chief  captain.  He  rushed  to  the  rescue  with  his 
centurion  and  soldiers,  and  took  Paul  into  his  own  custody. 
— The  promptness  and  celerity  of  this  movement  are  ex- 
plained by  these  flicts: — (a.)  That  mob  violence  and  uproar 
were  strangely  common  in  the  Jewish  festivals  of  that  age, 
and  that  the  Roman  authorities  held  it  to  be  of  very  grave 
importance  to  suppress  them  instantly: — (b.)  That  the  castle 
of  Antouia  in  which  this  officer  had  his  station  Avas  on  the 
north-west  corner  of  the  temple  area,  immediately  overlook- 
ing the  temple  itself,  so  that  it  was  but  the  work  of  a  mo- 
ment to  catch  the  sound  of  such  a  commotion,  and  be  on 
hand  to  rescue  the  objects  of  mob  violence. 

37.  And  as  Paul  was  to  be  led  into  the  castle,  he  said  unto  the 
chief  captain,  May  I  speak  unto  thee?  Who  said,  Canst  thou 
speak  Greek  ? 

38.  Art  not  thou  that  Egyptian,  which  before  these  days 
madest  an  uproar,  and  leddest  out  into  the  wilderness  four  thou- 
sand men  that  were  murderers? 

39.  But  Paul  said  I  am  a  man  which  am  a  Jew  of  Tarsus,  a 
city  in  Cilicia,  a  citizen  of  no  mean  city :  and,  I  beseech  thee, 
suffer  me  to  speak  unto  the  people. 

40.  And  when  he  had  given  him  license,  Paul  stood  on  the 
stairs,  and  beckoned  Avith  the  hand  unto  the  people.  And  when 
there  was  made  a  great  silence,  he  spake  unto  them  in  the  He- 
brew tongue,  saying, 

The  chief  captain  had  yet  to  ]ea.rn  the  quality  and  history 
of  the  man  whom  he  had  rescued  fiom  sudden  death.  His 
first -notions  were  entirely  erroneous.  V.  38  may  be  read 
affirmatively  — "  Thou  are  not  then  (as  I  supposed)  that  Egyp- 
tian who  before  these  days  [not  long  since]  raised  an  insur- 
rection, and  led  forth  into  the  wilderness  the  four  thousand 
men  of  the  murderers  "  ?  * 

*This  alludes  to  an  insurrection  then  recent,  indeed  occurring 


ACTS — CHAP.   XXI.  175 

Noticeably,  the  first  circumstance  which  began  to  open 
the  eyes  of  this  Roman  officer  to  the  better  quality  of  his 
prisoner  was  that  he  spake  Greek — for  he  seems  to  have 
known  that  the  Egyptian  imposter  did  not.  Thenceforward 
he  seems  to  have  borne  himself  honorably,  and  in  the  spirit 
of  Roman  justice,  toward  this  stranger,  apparently  accepting 
his  own  statements  respecting  himself  (v.  39)  and  treating 
him  thenceforward  with  impartial  consideration.  —  It  was 
fortunate  for  Paul  that  his  native  city  had  a  fair  and  even 
high  reputation  for  intelligence  and  culture,  so  that  its  citi- 
zens might  legitimately  claim  the  respect  of  Roman  officers. 
Under  these  circumstances,  Paul  does  not  hesitate  to  avail 
himself  of  this  reputation.  He  begs  the  privilege  of  ad- 
dressing his  countrymen,  and  the  Roman  officer  readily 
grants  it. 

Standing  on  the  stairs,  i.  e.,  of  the  ascent  to  the  castle,  he 
waves  his  hand  to  invite  their  attention,  and  proceeds  to  ad- 
dress them  in  their  own  Hebrew  dialect — the  spoken  Ara- 
mean  of  that  age. 

In  its  moral  aspects  this  spectacle  was  grand.  Look  at  the 
hero,  just  now  plucked  from  between  the  jaws  of  death  ;  a  fu- 
rious mob  gnashing  their  grim  teeth  upon  him  ;  borne  in  mid 
air  by  the  soldiers  to  lift  him  above  their  reach ;  then  intro- 
ducing himself  with  the  coolness  of  a  sage,  to  the  Roman 
Tribune;  calm,  self-poised,  ready  and  even  eager  for  the  op- 
portunity to  address  his  excited,  almost  maddened  fellow- 
countrymen,  and  apparently  conscious  of  power  to  hold  their 
attention  and  possibly  remove  their  prejudices  and  tone  down 

under  the  administration  of  Felix,  to  which  Josephus  has  referred 
twice — i.  e.,  in  his  "Jewish  War" — (2:  13:  5)  and  in  his  An- 
tiquities (20:  7  :  6) — yet  in  each  passage  he  states  his  facts  with 
some  diversities,  yet  with  no  necessary  discrepancy.  In  the  for- 
mer, he  relates  that  a  juggler,  an  Egyptian,  claiming  to  be  a 
prophet,  brought  up  out  of  the  desert  a  vast  horde  of  thirty  thou- 
sand men ;  located  them  on  the  Mount  of  Olives,  and  promised 
them  that  the  walls  of  Jerusalem  would  fall  down  at  his  command. 
But  Felix  uttacked  them,  the  Egyptian  fled  with  but  few  ful- 
lowers;  some  were  slain;  some  made  prisoners;  and  the  rest 
scattered. 

In  the  latter  history  he  represents  that  this  Egyptian  allured  a 
body  of  people  out  of  the  city  to  the  Mount  of  Olives  under  the 
same  promise  as  above ;  that  they  were  attacked  by  Felix ;  four 
hundred  slain  and  two  hundred  made  prisoners.  Here  then  are 
certain  other  facts,  not  inconsistent  with  those  in  the  former  ac- 
count. 


176  ACTS. — CHAP.    XXII. 

their  frenzy; — there  was  the  great  man  of  the  age,  showing 
himself  equal  to  the  sternest  emergency !  Where  did  Paul 
ever  appear  unequal  to  the  responsibilities  of  the  time  ? 

But  in  this  estimate  of  Paul  under  emergencies,  we  shall 
dishonor  the  resources  of  his  gospel  and  the  promise  of  his 
Master  if  we  overlook  the  timely  words  which  Luke  has 
put  on  record  (12  :  11,  12)  :  "  When  they  bring  you  before 
magistrates  and  powers,  take  ye  no  thought  [anxiously]  how 
or  what  thing  ye  shall  answer,  or  what  ye  shall  say,  for  the 
Holy  Ghost  shall  teach  you  in  the  same  hour  what  ye  ought 
to  say." — So,  without  one  flutter  of  heart-weakness,  Paul 
holds  his  soul  in  patient  trust  and  bides  his  time  for  this, 
his  first,  defense — the  Holy  Ghost  giving  him,  at  the  needed 
moment,  the  best  things  possible  to  say.  It  is  not  easy  to 
conceive  a  scene  of  higher  moral  sublimity. 


CHAPTER    XXII. 

In  this  great  speech,  Paul  recites  his  personal  history 
previous  to  his  conversion  (vs.  1-5) ;  then  the  great  facts 
pertaining  to  that  conversion  (vs.  6-13)  ;  including  his  call 
to  the  gospel  work  and  his  baptism  (vs.  14-16)  ;  then  more 
particularly  his  divine  mission  to  go  to  the  Gentiles  (vs.  17- 
21) ;  whereupon  the  mob  became  more  furiously  excited  and 
the  Roman  officer  withdrew  him  into  the  castle  (vs.  22— 
24),  and  proceeded  to  bind  him  preparatory  to  examination 
by  scourging.  Paul  appeals  to  his  Roman  citizenship  (vs. 
25-30). 

1.  Men,  brethren,  and  fathers,  hear  ye  my  defense  which  I 
make  now  unto  you. 

2.  (And  when  they  heard  that  he  spake  in  the  Hebrew  tongue 
to  them,  they  kept  the  more  silence  :  and  he  saith,) 

This  address  is  more  precisely — "Ye  men,  my  brethren 
and  fathers  ; "  or  in  less  elegant  but  more  accurate  version  ; 

"  Brother-men    and    fathers." Hear     my   defense — my 

apology — my  self-vindication  now  addresed  to  you. 

Paul's  wisdom  in  using  the  Hebrew  dialect  is  at  once  vin- 
dicated. It  served  (as  he  hoped  it  would)  to  conciliate  their 
good  will.  They  gave  the  more  respectful  attention.  Paul 
meant  by  it   to  suggest  to  them  that  he  was  verily  a  Jew, 


ACTS. — CHAP.    XXII.  177 

one  of  their  own  kindred  and  nationality;  and  that  he 
cherished  a  profound  respect  for  their  langnage  and  institu- 
tions. 

3.  I  am  verily  a  man  which  am  a  Jew,  born  in  Tarsus,  a  city 
in  Cilicia,  yet  brought  up  in  this  city  at  the  feet  of  Gamaliel,  and 
taught  according  to  the  perfect  manner  of  the  law  of  the  fothers, 
and  was  zealous  toward  God,  as  ye  all  are  this  day. 

4.  And  I  persecuted  this  way  unto  the  death,  binding  and  de- 
livering into  prisons  both  men  and  women. 

5.  As  also  the  high  priest  doth  bear  me  witness,  and  all  the  es- 
tate of  the  elders :  from  whom  also  I  received  letters  unto  the 
brethren,  and  went  to  Damascus,  to  bring  them  which  were  there 
bound  unto  Jerusalem,  for  to  be  punished. 

6.  And  it  came  to  pass,  that,  as  I  made  my  journey,  and  was 
come  nigh  unto  Damascus  about  noon,  suddenly  there  shone  from 
heaven  a  great  light  round  about  me. 

7.  And  I  fell  unto  the  ground,  and  heard  a  voice  saying  unto 
me,  Saul,  Saul,  why  pcrsecutest  thou  me? 

8.  And  I  answered.  Who  art  thou.  Lord?  And  he  said  unto 
me,  I  am  Jesus  of  Nazareth,  whom  thou  persecutest. 

9.  And  they  that  were  with  mc  saw  indeed  the  light  and  Avere 
afraid ;  but  they  heard  not  the  voice  of  him  that  spake  to  mc. 

10.  And  I  said,  What  shall  I  do.  Lord?  And  the  Lord  said 
unto  me,  Arise,  and  go  into  Damascus ;  and  there  it  shall  be  told 
thee  of  all  things  which  are  appointed  for  thee  to  do. 

11.  And  when  I  could  not  see  for  the  glory  of  that  light,  being 
led  by  the  hand  of  them  that  were  with  me,  I  came  into  Damas- 
cus. 

In  V.  3  "brought  up"  refers,  not  specially  to  his  literary 
education  but  to  his  physical  nurture — to  liis  bringing  up 
from  childhood  and  youth  to  manhood.  This  should  not  be 
connected  therefore,  with  "the  feet  of  Gamaliel."  At  those 
feet,  he  Avas  "taught,"  but  not  "  brought  up."  The  punctu- 
ation should  be — ^Though  born  in  Tarsus  yet  brought  up  in 
this  city,  and  taught  [educated]  at  the  feet  of  Gamaliel. 
This  education  was  carried  up  to  the  highest  standard  of 
perfection  in  the  law  of  the  fathers ;  and  I  was  no  less  zeal- 
ous toward  God  in  your  sense  of  it  than  yourselves. This 

Gamaliel  came  to  view  very  favorably  in  Acts  5 :  34-40, 

"I  persecuted  this  w^ay" — the  people  of  this -uja?/ of  think- 
ing; i.  e.,  the  sect  of  Christians.  Your  high  priests  and 
many  of  your  elders  will  doubtless  remember  my  applica- 
tion to  them  for  letters  of  indorsement  to  the  synagogues  of 
Damascus.  Let  me  call  your  special  attention  to  what  be- 
fell me  when  in  the  execution  of  this  commission  I  had  al- 
most reached  that  city. 

The  particular  events  of  this  scene  are  narrated  here  es- 


178  ACTS.— CHAP.    XXII. 

sentially  as  they  are  given  by  Luke  (9:  1-9).  The  impor- 
tant variations  are  sufficiently  explained  there. 

The  fitness  of  this  recital  under  these  circumstances  in- 
vites our  notice.  Briefly  and  plainly  stated,  Paul  would 
say ;— I  am  by  birth  a  Jew,  as  are  ye  all.  My  childhood 
and  youth,  like  your  own,  Avere  passed  in  this  holy  city:  my 
education  under  Gamaliel  was  as  complete  as  the  best  of 
teachers  and  the  highest  of  your  schools  could  make  it.  I 
was  as  zealous  for  the  law  and  as  bitter  against  the  Christian 

sect  as  the  best  of   yon  are  this  day. But  to-day  I  am 

before  you  in  bonds,  and  ye  are  seeking  my  life  because  I 
am  a  servant  of  Jesus  Christ  of  Nazareth.  Will  you  hear 
me  tell  you  how  this  great  change  in  my  heart  and  in  my 
life  came  to  pass? 

Under  this  state  of  facts,  Paul  did  the  best  thing  possi- 
ble. There  was  notliing  he  could  say  more  to  his  purpose 
than  this  story  of  his  conversion.  In  this  he  declared  to 
his  countrymen — I  became  a  Christian  because  Jesus  of 
Nazareth  met  me  with  overpowering  majesty  and  splendor 
and  yet  with  ineffiable  tenderness  and  love,  and  asked  me 
why  I  was  persecuting  him  in  the  person  of  his  people.  I 
could  give  no  reason  why.  I  saw  that  I  was  persecuting  the 
long-promised  but  now  manifested  Messiah  of  my  fixthers — 
the  Great  Coming  One,  so  long  foretold  and  waited  for  by 
all  the  good  men  of  our  nation.  I  could  do  this  no  longer. 
God  called  to  me  out  of  heaven.  I  knew  his  voice,  and  I 
could  not  resist  his  call. 

These  facts  will  show  you  why  I  preach  Jesus  of  Naza- 
reth, and  why  I  am  in  bonds  before  you  this  day. 

12.  And  one  Ananias,  a  devout  man  according  to  tlic  law,  hav- 
ing a  good  report  of  all  the  Jews  which  dwelt  there, 

13.  Came  unto  me,  and  stood,  and  said  unto  me.  Brother  Saul, 
receive  thy  sight.     7Vnd  the  same  hour  I  looked  up  upon  him. 

14.  And  he  said.  The  God  of  our  fathers  hath  chosen  thee,  that 
thou  shouldest  know  his  will,  and  see  that  Just  One,  and  shouldest 
hear  the  voice  of  his  mouth. 

15.  For  thou  shalt  bo  his  witness  unto  all  men  of  what  thou 
hast  seen  and  heard. 

16.  And  now  why  tarricst  thou?  arise,  and  be  baptized,  and 
wash  away  thy  sins,  calling  on  the  name  of  the  Lord  : 

These  descriptive  points  of  Ananias  are  chosen  and  put 
admirably  to  meet  the  occasion.  He  was  God's  chosen  in- 
strument for  restoring  Paul's  lost  eye-sight,  and  also  for 
bringing  to  him  the  new  vision  of  what  the   Lord  would 


ACTS. — CHAP.    XXII.  179 

have  him  do.  This  man,  Paul  would  say,  was  by  no  means 
a  Gentile.  He  was  a  faithful  and  most  worthy  Jew  ;  a  de- 
vout man  even  in  the  sense  of  your  law ;  a  man  of  unblem- 
ished reputation  with  all  his  people  dwelling  there. Con- 
sider also  what  he  said: — "The  God  of  our  fathers"  [our 
own  Hebrew  patriarchs] — hath  chosen  thee  that  thou 
shouldest  know  what  his  will  is  concerning  thee  (in  answer  to 
my  first  and  greatest  question — "  Lord,  what  wilt  thou  have 
me  to  do?  ") — that  thou  should  with  thine  own  eyes  see  the 
glorious  One  who  was  to  come — our  nation's  long  promised 
Messiah,  and  shouldest  have  your  commission  and  instruc- 
tions from  his  lips.  For  thou  art  specially  called  to  be- 
come a  witness  for  him  unto  all  men  [of  all  nations]  as  to 
all  which  thou  hast  learned  of  him  and  of  his  salvation. 

It  will  be  seen  hei-e  that  Paul  not  only  traces  his  commis- 
sion to  preach  the  gospel  directly  back  to  the  Great  Master 
already  come,  but  traces  it  through  the  interposition  of  a 
most  devout  and  worthy  Jew  whom  all  his  people  held  in 
honor — Ananias  of  Damascus. 

"  Be  baptized,  and  wash  away  thy  sins  "  conceives  of  bap- 
tism as  doing  in  fact  what  it  represents  in  type  and  symbol. 
Its  significance  lies  iu  its  being  a  symbol  of  the  moral  cleans- 
ing wrought  by  the  Holy  Ghost.  In  this  view  of  its 
significance  Ananias  could  say — Arise  and  be  baptized,  and 
so  signify  your  faith  in  the  spiritually  cleansing  power  of 
the  Spirit  of  God. 

The  form  of  the  verb  baptize — [translated  "  be  baptized"] 
— is  not  the  Greek  passive  voice,  but  the  middle.  The  exact 
sense,  therefore,  will  be — have  thyself  baptized  ;  let  another 
baptize  thee.     This  is  the  only  case  of  this  precise  usage. 

17.  And  it  came  to  pass,  that,  Avhen  I  was  come  again  to  Jeru- 
salem, even  while  I  prayed  in  the  temple,  I  was  in  a  trance  ; 

18.  And  saw  him  saying  unto  me,  Make  haste  and  get  thee 
quickly  out  of  Jerusalem  :  for  they  will  not  receive  thy  testimony 
concerning  me. 

19.  And  I  said.  Lord,  they  know  that  I  imprisoned  and  beat  in 
every  synagogue  them  that  believed  on  thee  : 

20.  And  "when  the  blood  of  thy  martyr  Stephen  was  shed,  I  also 
was  standing  by,  and  consenting  unto  his  death,  andkept  the  rai- 
ment of  them  that  slew  him. 

21.  And  he  said  unto  me,  Depart:  for  I  will  send  thee  far  hence 
unto  the  Gentiles. 

Li  this  defense,  Paul  must  needs  answer  the  question 
which  he  knew  was  in  a  thousand  Jewish  souls  there  before 


ISO  ACTS. — CHAP.  XXII. 

him  ; — How  came  you  to  go  off  among  the  Gentiles?  "Who 
sent  you  there  ? 

Paul  answers — I  was  at  Jerusalem.  I  was  feeling  very 
much  at  home  here  ;  yet  I  was  truly  desirous  to  know  the 
will  of  my  Master  on  this  point,  and  consequently  was  pray- 
ing in  the  temple—  the  usual  place  for  burdened  hearts — 
longing  to  know  the  will  of  God.  There,  in  an  entranced 
state,  I  saw  the  Lord  and  heard  him  say  to  me — "  Make 
haste  and  get  out  of  Jerusalem ;  for  they  Avill  not  receive  thy 

testimony  concerning  me," 'Ye  are  not  to  suppose  that  I 

had  been  asking  for  such  orders,  or  that  I  was  eager  to  obey 
them.  On  the  other  hand,  I  really  allowed  myself  to  debate 
this  matter,  and  to  suggest  that  as  they  knew  me  very  well — 
knew  my  former  Jewish  life — knew  how  earnestly  I  had 
persecuted  these  Christians,  it  would  seem  that  no  man 
could  preach  Jesus  Christ  to  them  so  hopefully  and  with  so 
much  power  as  myself. 

But,  far  from  admitting  the  force  of  ray  argument,  the 
Lord  answered  most  peremptorily  : — "  Depart  from  Jeru- 
salem ;  I  send  thee  far  hence  to  the  Gentiles." 

22.  And  they  gave  liim  audience  unto  this  word,  and  then  lifted 
up  tiieir  voices  and  said,  Away  with  such  a  foUoAV  from  the  earth: 
for  it  is  not  fit  that  he  should  live. 

23.  And  as  they  cried  out,  and  cast  off  their  clothes,  aud  threw 
dust  into  the  air, 

24.  The  chief  captain  commanded  him  to  be  brought  into  the 
castle,  and  bade  that  he  should  be  examined  by  scourging;  that 
he  might  know  wherefore  they  cried  so  against  him. 

At  this  word — "  Go  to  the  Gentiles,"  the  -pent  fires  and 
furies  of  their  fanaticism  broke  forth  afresh,  and  again  they 
raise  the  wild  shout — "Away  with  such  a  fellow  from  the 
earth  :  kill  him !  "  Li  mad  excitement  they  tore  off  their 
garments,  and  cast  dust  into  the  air  in  the  wildest  rage.  This 
called  for  the  interposition  of  the  Roman  tribune  who  ordered 

him   to  be  at  once  brought  into  the  castle. The  brutal 

practice  of  examining  a  prisoner  by  scourging  assumed, 
strangely,  that  the  truth  could  be  wrenched  out  of  a  man 
by  torture,  and  could  not  be  obtained  reliably  in  any  more 
civilized  way.  The  only  apology  that  can  be  made  for  this 
Roman  officer  is  that  he  found  the  usage  established,  and 
that  he  did  not  know  Paul  yet.  Probably  he  did  not  under- 
stand Paul's  Hebrew  tongue,  and  so  was  none  the  wiser  for 
his  speech.  This  outburst  of  rage  from  the  crowd  may  have 
led  him  to  suppose  that  Paul  must  be  guilty  of  some  flagrant 


ACTS. — CHAP.  XXIII.  181 

crime,  and  therefore  that  he  must  examine  him  by  torture 
to  ascertain  what  it  was. 

25.  And  as  they  bound  him  with  thongs,  Paul  said  unto  the 
centurion  that  stood  by,  Is  it  laAvful  for  you  to  scourge  a  man  that 
is  a  Roman,  and  uncondenined? 

26.  When  the  centurion  heard  that,  he  went  and  told  the  chief 
captain,  saying,  Take  heed  what  thou  doest,  for  this  man  is  a 
Roman. 

27.  Then  the  chief  captain  came,  and  said  unto  him.  Tell  me, 
art  thou  a  Roman  ?     He  said.  Yea. 

28.  And  the  chief  captain  answered.  With  a  great  sum  obtained 
I  this  freedom.     And  Paul  said,  But  I  was  free  born. 

29.  Then  straightway  they  departed  fi-om  him  which  should 
have  examined  him :  and  the  chief  captain  also  was  afraid,  after 
he  knew  that  he  was  a  Roman,  and  because  he  had  bound  him. 

30.  On  the  morrow,  because  he  would  have  known  the  certainty 
wherefore  he  was  accused  of  the  Jews,  he  loosed  him  from  his 
bands,  and  commanded  the  chief  priests  and  all  their  council  to 
appear,  and  brought  Paul  down,  and  set  him  before  them. 

As  they  were  binding  him  in  preparation  for  the  torture, 
Paul  remonstrated,  declaring — I  am  a  Roman  citizen  and 

uncondenined  :  have  you  any  right  to  scourge  me  ? Tliis 

remonstrance  was  in  Roman  ears  a  note  of  alarm,  and  soon 
brought  the  chief  captain.  Whether  incredulous  or  not,  he 
put  the  question  squarely — Art  thou  indeed  a  Roman  citi- 
zen?    This  honor  cost  me  a  round  sum. Aye,  but  (said 

Paul)  I  was  born  to  this  high  honor. How  Paul  came  to 

inherit  this  right  of  Roman  citizenshij)  is  not  certainly  known. 
Various  methods  were  possible. 

The  penalties  for  outraging  the  person  of  a  Roman  citizen 
were  severe.  Here,  therefore,  as  at  Philippi,  it  gave  immu- 
nity at  once  from  illegal  violence. 

The  Roman  officer,  desirous  to  knoAV  the  real  ground  of 
this  furious  clamor  of  the  Jews  against  Paul,  provided  for 
giving  him  a  hearing  (before  the  Jewish  Sanhedrim  on  the 
morrow). 


oi^o 


CHAPTER    XXIII. 

Paul  is  here  before  the  Jewish  council  (vs.  1-5) ;  declares 
himself  a  Pharisee  as  to  the  doctrine  of  the  resurrection, 
and  thus  throws  the  apple  of  discord   into  the  council  (vs. 


182  ACTS. — CHAP.  XXIII. 

6-9)  ;  the  Roman  officer  withdraws  Paul  into  the  castle,  and 
the  Lord  appears  for  his  comfort  (vs.  10,  11)  ;  forty  men 
conspire  to  take  his  life  (vs.  12-15) ;  how  Paul  hears  of  it, 
and  informs  the  chief  captain  (vs.  16-22)  ;  is  sent  under  guard 
to  Felix  at  Csesarea,  with  a  written  statement  of  his  case  (vs. 
23-35). 

1.  And  Paul  earnestly  beholding  the  council  said,  Men  and  breth- 
ren, I  have  lived  in  all  good  conscience  before  (iod  until  this  day. 

2.  And  the  high  priest  Ananias  commanded  them  that  stood  by 
him  to  smite  him  on  the  mouth. 

3.  Then  said  Paul  unto  him,  God  shall  smite  thee,  thou  Avhited 
wall :  for  sittest  thou  to  judge  mo  after  the  law,  and  commandest 
me  to  be  smitten  contrary  to  the  law  ? 

4.  And  they  that  stood  by  said,  Revilestthou  God's  high  priest? 

5.  I'hen  said  Paul,  I  wist  not,  brethren,  that  he  was  the  high 
priest:  for  it  is  written,  Thou  shalt  not  speak  evil  of  the  ruler 
of  thy  people. 

"Earnestly  beholding" — looking  the  council  fully  in  the 
face,  as  one  under  no  consciousness  of  crime  ; — not  as  a 
man  ashamed  tlirough  conscious  guilt  to  look  good  men  in 

the  face. "  Men  and  brethren  "—here  as  heretofore — Ye 

men  who  are  brethren  ;  brother-men. The  exact  sense  of 

the  clause — "  lived  in  all  good  conscience,"  is — I  have  lived 
toward  God  with  entire  consciousness  of  rectitude  until  this 

day. The  primary  sense  of  the  verb  is — Have  borne  myself 

as  a  citizen  under  God — a  subject  of  his  kingdom. 

"Until  this  day" — purposely  covers  his  whole  Christian 
life  since  his  conversion ;  for  it  was  of  this  portion  that  the 
case  required  him  to  speak.  Ye  know  how  I  lived  before 
that  eventful  day  and  will  not  find  f^^ult  with  me  as  to  that ; 
but  let  me  tell  you,  I  have  lived  in  purer,  more  upright  con- 
science toward  God  ever  since  than  before. 

This  declaration  of  his  own  innocence  gave  mortal  offense; 
for  it  assumed  their  guilt.  If  he  was  right,  they  were  wrong, 
— Smiting  the  prisoner  under  trial  upon  the  mouth  is  not 
uncommon  even  to  this  day  in  Oriental  courts.  Modern 
travelers  find  cases  in  Persia.  The  prisoner  who  allows 
himself  to  speak  more  freely  than  pleases  the  court  gets 
this  rebuff. 

This  outrageous  injustice  stirs  Paul's  indignation.  God 
will  soon  smite  thee,  thou  whited  wall ;  for  dost  thou  sit  in 
the  seat  of  justice  to  administer  toward  me  a  righteous  law, 
and  then  break  that  righteous  law  thyself  by  ordering  that 
I  be  unlawfully  smitten !  Paul  remembers  that  the  law 
saith  (Lev.  19:  15)  "  Thou  shalt  do  no  unrighteousness  in 


ACTS. — CHAP.    XXIII.  183 

judgment;  in  righteousness  shalt  thou  judge  thy  neighbor." 
"Thou  whited  ^^■a\\"  is  ilhistrated  by  Matt.  23:  27:— 
"  Ye"  [Pharisees]  "are  like  unto  whited  sepulchers  which 
indeed  appear  beautiful  outwardly,  but  within  are  full  of 
dead  men's  bones  and  all  uncleanness." — The  Jews  white- 
washed their  sej^ulchers  to  make  their  localities  so  conspicu- 
ous that  all  might  avoid  inadvertent  defilement. 

Paul's  words — "  I  wist  not  that  he  was  the  High  Priest  " 

— have  received  two  quite  diverse  constructions  : (a.)  I 

did  not  know  the  fact;  And  (b.)  I  inadvertently  overlooked 
the  fact;  it  was  not  on  my  mind. The  former  is  the  ex- 
act sense  of  his   words.     I  did  not  know  that  he  is  high 

priest. The  latter  sense   (b)  it  is,  to  say  the  least,  very 

difficult  to  justify  from  these  words  of  Paul.  It  is  therefore, 
better  to  assume  either  that  there  was  some  real  question  as 
to  his  holding  the  office  legitimately;  or  that  the  office 
changed  hands  so  frequently  at  that  time  that  the  knowledge 

of  his  being  the  incumbent  had  not  reached  Paul. In 

this  view  of  Paul's  meaning,  we  understand  him  to  imply — 
If  I  had  known  that  he  is  high  priest,  I  should  have  re- 
frained from  violating  that  very  righteous  law  of  Moses 
(Ex.  22:  28)— "Thou  shalt  not  curse  [speak  ill  off]  the 
ruler  of  thy  people." — It  was  veiy  pertinent  that  before  this 
court,  Paul  should  speak  in  these  respectful  terms  of  the  law 
of  Moses. 

6.  But  when  Paul  perceived  that  the  one  part  were  Sadducees, 
and  the  other  Pharisees,  he  cried  out  in  the  council,  Men  and 
brethren,  I  am  a  Pharisee,  the  son  of  a  Pharisee,  of  the  hope  and 
resurrection  of  the  dead  I  am  called  in  question. 

7.  And  when  he  had  so  said,  there  arose  a  dissension  between 
the  Pharisees  and  the  Sadducees :  and  the  multitude  was  divided. 

8.  For  the  Sadducees  say  that  there  is  no  resurrection,  neither 
angel,  nor  spirit :  but  the  Pharisees  confess  both. 

9.  And  there  arose  a  great  cry :  and  the  scribes  that  were  of 
the  Pharisees'  part  arose,  and  strove,  saying,  "We  find  no  evil  in 
this  man :  but  if  a  spirit  or  an  angel  hath  spoken  to  him,  let  us 
not  fight  against  God. 

This  stroke  of  policy  was  adroit,  and  yet  was  a  justifiable 
adroitness  ;  for  though  Paul  did  not  say  all  the  truth,  he  yet 
kept  himself  fully  within  the  truth.  He  did  not  claim  to  be 
a  Pharisee  in  all  points,  but  only  in  the  point  of  the  resur- 
rection of  the  dead  and  the  doctrine  of  the  existence  of  spir- 
its which  it  assumed. — Of  course  he  Avas  perfectly  familiar 
with  the  respective  attitudes  of  Pharisee  and  Sadducee. 
Hence  as  soon  as  he  saw  that  both  parties  were  represented 


184  ACTS. — CHAP.    XXIII. 

in  tliat  council,  liis  quick  eye  caught  his  opportunity  and  he 
liurled  this  apple  of  discord,  as  it  were  a  bombshell,  into  the 
camp  of  those  old  antagonists — and  doubtless  quietly  enjoyed 
the  resulting  battle.  In  v.  9,  under  the  worcl  for  "strove," 
Luke  suggests  that  they  fought  it  through  and  through,  bat- 
tling with  each  other. It  was  strictly  true  that  Paul  was 

a  Pharisee  by  birth,  and  no  less  by  education.  Possibly 
these  well-known  facts  served,  just  at  this  moment,  to  place 

the  Pharisees  in  sympathy  with  himself But  in  this  new 

and  bold  attitude  of  Paul  before  the  council,  the  most  vital 
point  is  in  the  words — "  Of  the  hope  and  resurrection  of  the 
dead,  I  am  called  in  question." — These  words — "hope"  and 
"resurrection" — some  critics  combine  into  one  thought — The 
hope  of  a  resurrection.  This  combination,  however,  is  rarely 
admissible.  Moreover,  in  this  very  condensed  form  of  state- 
ment, it  seems  quite  legitimate  to  expand  the  sense  of  this 
word  "hope"  so  that  it  shall  refer  to  the  great  national  Hoj^e 
of  Israel;  viz.,  the  long,  oft-promised  Messiah.  This  view 
of  its  meaning  seems  to  me  to  be  sustained  by  the  more  ex- 
panded statement  (26:  6,  7) — "And  now  I  stand  and  am 
judged  for  the  hope  of  the  promise  made  of  God  unto  our 
fathers;  unto  which  promise  our  twelve  tribes,  instantly 
serving   God  day   and  night,    hope   to   come.     For  which 

hope's  sake,  I  am  accused  of  the  Jews." So  interpreted, 

Paul  means  to  say — I  am  on  trial,  indicted  upon  tAvo  great 
points,  viz. ,  my  faith  in  my  nation's  promised  Messiah ;  and 
my  faith  in  the  resurrection.  These  two  points  were  closely 
blended  inasmuch  as  the  resurrection  of  Jesus  was  the  grand 
proof  of  his  being  the  nation's  Messiah. 

That  the  Sadducees  denied  both  the  resurrection  and  the 
existence  of  spirits — i.  e.,  Avere  materialists — appears  in  their 
controversies  with  Jesus.  (See  Luke  20 :  27-38  and  Notes 
thereon,) — and  is  fully  confirmed  bv  Josephus.  In  his 
"Jewish  War"  (2:  8:  14),  he  says— "The  Sadducees  reject 
the  permanence  or  existence  of  the  soul   after  death,  and 

the   rewards   and  punishments  of  an  invisible  world." 

Again,  in  his  "Antiquities"  (18:  1:  4) — "The  Sadducees 
hold  that  the  souls  of  men  perish  with  their  bodies." — The 
Talmudists  and  other  Jewish  writers  sustain  this  view  of  the 
Sadducean  faith. 

In  V.  9,  the  better  textual  authorities  omit  the  last  clause — 
"Let  us  not  fight  against  God;" — making  the  sense — We 
find  no  wrong  [evil]  in  this  man;  if  spirit  or  angel  hath 


ACTS. — CHAP.   XXIII.  185 

spoken  to  him — what  then? — or,  what  if  spirit  or  angel 
may  have  spoken  to  him? 

10.  And  when  there  arose  a  great  dissension,  the  chief  cap- 
tain, fearing  lest  Paul  should  have  been  pulled  in  pieces  of  them, 
commanded  the  soldiers  to  go  down,  and  to  take  him  by  force 
from  among  them,  and  to  bring  him  into  the  castle. 

11.  And  the  night  following  the  Lord  stood  by  him,  and  said. 
Be  of  good  cheer,  Paul,  for  as  thou  hast  testified  of  me  in  Je- 
rusalem, so  must  thou  bear  witness  also  at  Rome. 

Paul  was  in  danger  of  being  literally  pulled  in  pieces,  for 
the  party  of  the  Pharisees  Avere  rushing  in  to  protect  him — 
the  Sadducees,  to  seize  him  and  put  him  to  death. 

In  the  night  that  followed,  after  the  exciting  scenes  and 
perils  of  this  day,  the  Lord  came  to  Paul  with  words  of 
cheer: — "As  thou  hast  nobly  testified  for  me  here  in  Jeru- 
salem, so  shalt  thou  also  in  Rome."  Of  course  this  covered 
his  personal  safety  through  these  perils  from  mob  violence, 
through  his  future  hearings  before  Jewish  or  Roman  tri- 
bunals, and  through  the  dangers  of  the  sea. 

12.  And  when  it  was  day,  certain  of  the  Jews  banded  together, 
and  bound  themselves  under  a  curse,  saying  that  they  would 
neither  eat  nor  drink  till  they  had  killed  Paul. 

13.  And  there  were  more  than  forty  which  had  made  this  con- 
spiracy. 

14.  And  they  came  to  the  chief  priests  and  elders,  and  said, 
We  have  bound  ourselves  under  a  great  curse,  that  we  will  eat 
nothing  until  we  have  slain  Paul. 

15.  Now  therefore  ye  with  the  council  signify  to  the  chief  cap- 
tain that  he  bring  him  down  unto  j'ou  to-morrow,  as  though  ye 
would  inquire  something  more  perfectly  concerning  him  :  and 
we,  or  ever  he  come  near,  are  ready  to  kill  him. 

In  V.    12,  the   better   text  reads — not  "  certain    of   the 

Jews" — but  "the  Jews." "Bound   themselves   under  a 

curse  " — is  literally — anathematized  themselves ;  and  more 
fully   (v.    14)    "We    have   anathematized    ourselves    Avith 

anathema." Failing  in  their  efforts  to  convict  Paul  of 

capital  crime  before  the  Roman  tribunal,  they  lay  this  plot 

for  waylaying  and  murder. The  thoughtful  reader  will 

be  struck  with  the  vast  superiority  of  Roman  justice  above 
Jewish.  The  spirit  of  fanaticism  in  this  Jewish  Sanhedrim 
and  their  supporters,  is  simply  amazing — a  perfect  outrage 
on  every  principle  of  justice  and  even  common  humanity. 
It  is  plain  that  the  council  indorsed  this  scheme  of  way- 
laying and  murder,  and  became  parties  to  it  with  no  appa- 


186  ACTS. — CHAP.    XXIII. 

rent  misgiving.  A  passage  from  Pliilo — a  writer  perfectly 
familiar  with  the  Jewish  fanaticism  of  that  age — will  de- 
velop its  spirit : — "When  a  Jew  forsakes  the  worship  of  the 
true  God,  it  is  highly  proper  that  all  who  have  a  zeal  for 
virtue  should  have  a  right  to  punish  him  with  their  own 
hand  without  delay,  not  carrying  them  before  a  court  of  ju- 
dicature, or  any  magistrate ;  but  inflicting  immediate  pun- 
ishment, regarding  themselves  for  the  time  as  all  things — 
senators,  judges,  praetors,  sergeants,  accusers,  witnesses,  the 
law,  the  people — so  that,  hindered  by  nothing,  they  may 
without  fear  and  with  all  promptitude,  espouse  the  cause  of 
piety." 

16.  And  when  Paul's  sister's  son  heard  of  their  lying  in  wait, 
he  went  and  entered  into  the  castle,  and  told  Paul. 

17.  Then  Paul  called  one  of  the  centurions  unto  him,  and  said, 
Bring  this  young  man  unto  the  chief  captain :  for  he  hath  a  cer- 
tain thing  to  tell  him. 

18.  So  he  took  him,  and  brought  him  to  the  chief  captain,  and 
said,  Paul  the  prisoner  called  me  unto  him,  and  prayed  me  to 
bring  this  young  man  unto  thee,  who  hath  something  to  say  unto 
thee. 

19.  Then  the  chief  captain  took  him  by  the  hand,  and  went 
with  him  aside  privately,  and  asked  him,  What  is  that  thou  hast 
to  tell  me? 

20.  And  he  said.  The  Jews  have  agreed  to  desire  thee  that 
thou  wouldest  bring  down  Paul  to-morrow  into  the  council,  as 
tjfough  they  would  inquire  somewhat  of  him  more  perfectly. 

21.  But  do  not  thou  yield  unto  them:  for  there  lie  in  wait  for 
him  of  them  more  than  forty  men,  which  have  hound  themselves 
with  an  oath,  that  they  will  neither  eat  nor  drink  till  they  have 
killed  him:  and  now  are  they  ready,  looking  for  a  promise  from 
thee. 

22.  So  the  chief  captain  then  let.  the  young  man  depart,  and 
charged  him.  Sec  thou  tell  no  man  that  thou  hast  showed  these 
things  to  me. 

How  Paul's  nephew  chanced  to  hear  of  this  plot  and  its 
plan  does  not  appear.  But  we  know  that  the  Lord  always 
has  means  ready  for  the  ends  he  desires. — Luke  (v.  16) 
calls  their  scheme  a  "  trap  "  ["  lying  in  wait."] The  cen- 
turion— captain  of  a  hundred  men — had  the  immediate 
charge  of  Paul.  Through  him  Paul  gets  the  case  before 
the  chief  captain. 

23.  And  he  called  unto  him  two  centurions,  saying,  Make  ready 
two  hundred  soldiers  to  go  to  Caesarea,  and  horsemen  threescore 
and  ten,  and  spearmen  two  hundred,  at  the  third  hour  of  the 
night ; 


ACTS. — CHAP.    XXIII.  187 

24.  And  provide  them  beasts  that  they  may  set  Paul  on,  and 
bring  him  safe  unto  Felix  the  governor. 

This  strong  military  escort  and  the  starting  off  after 
night-fall,  assumed  a  sense  of  no  small  danger  of  an  attempt 
upon  Paul's  life  during  this  journey. 

25.  And  he  wrote  a  letter  after  this  manner: 

26.  Claudius  Lysias  unto  the  most  excellent  governor  Felix 
sendeth  greeting. 

27.  This  man  vpas  taken  of  the  Jews,  and  should  have  been 
killed  of  them :  then  came  I  with  an  army,  and  rescued  him, 
having  understood  that  he  was  a  Roman. 

28.  And  when  I  would  have  known  the  cause  wherefore  they 
accused  him,  I  brought  him  forth  into  their  council : 

29.  Whom  I  perceived  to  be  accused  of  questions  of  their  law, 
but  to  have  nothing  laid  to  his  charge  worthy  of  death  or  of  bonds. 

30.  And  when  it  was  told  me  how  that  the  Jews  laid  wait  for 
the  man,  I  sent  straightway  to  thee,  and  gave  commandment  to 
his  accusers  also  to  say  before  thee  what  they  had  against  him. 
Farewell. 

Felix  was  at  this  time  the  Roman  Procurator  of  Judea, 
having  received  this  office  from  the  Emperor  Claudius,  prob- 
ably in  A.  D.  52.  He  had  projninent  faults  of  character, 
but,  also,  some  of  the  sterling  excellencies  of  a  Roman  of- 
ficer.— This  letter  to  him  is  a  fine  specimen  of  Roman  mil- 
itary correspondence — direct,  explicit,  respectful. In  v. 

27  the  English — "Should  have  been  killed"— is  liable  to 
misconception.  It  certainly  can  not  mean — ought  to  have 
been.  The  Greek  is  precisely — Was  about  to  be  killed  by 
them. — The  fact  of  his  being  a  Roman  citizen  was  abundant 
reason  for  his  rescue.  But  besides  this,  he  informs  the  gov- 
ernor that  the  accusations  against  Paul  pertained  only  to 
certain  questions  of  their  law,  and  involved  nothing  worthy 
of  death  or  of  bonds. 

31.  Then  the  soldiers,  as  it  was  commanded  them,  took  Paul, 
and  brought  him  by  night  to  Antipatris. 

32.  On  the  moi-row  they  left  the  horsemen  to  go  with  him,  and 
returned  to  the  castle  : 

33.  Who,  when  they  came  to  Caesarea,  and  delivered  the  epis- 
tle to  the  governor,  presented  Paul  also  before  him. 

34.  And  when  the  governor  had  read  the  letter,  he  asked  of 
what  province  he  was.  And  when  he  understood  that  he  was  of 
Cilicia ; 

35.  I  will  hear  thee,  said  he,  when  thine  accusers  are  also 
come.  And  he  commanded  him  to  be  kept  in  Herod's  judgment 
hall. 


188  ACTS. — CHAP.  XXIV. 

The  Inquiiy  —  of  what  province? — may  have  been  sug- 
gested by  the  statement  that  he  was  a  Koman  citizen. 
Paul  could  explain  how  this  came  to  pass. This  judg- 
ment hall  was  built  by  Herod,  and,  therefore,  bore  his  name. 


di^c 


CHAPTER  XXIV. 

The  one  subject  in  tliis  chapter  is  the  hearing  of  Paul  be- 
fore Felix  ; —  comprising  the  argument  of  the  prosecution, 
managed  by  one  Tertullus  (vs.  1-9) ;  Paul's  defense,  in- 
cluding the  negative  points  (vs.  10-13)  ;  and  the  positive  (vs. 
14-16)  ;  and  a  further  statement  (vs.  17-21)  ;  Felix  post- 
pones his  decision  (vs.  22,  23)  ;  hears  Paul  again  in  the 
presence  of  his  wife,  Drusilla  (vs.  24,  25) ;  but  is  removed 
from  office,  leaving  this  case  yet  undecided  (vs.  26,  27). 

1.  And  after  five  days  Ananias  the  high  priest  descended  with 
the  elders,  and  with  a  certain  orator  named  Tertullus,  who  in- 
formed the  governor  against  Paul. 

2.  And  when  he  was  called  forth,  Tertullus  began  to  accuse 
him,  saying.  Seeing  by  thee  we  enjoy  great  quietness,  and  that 
very  worthy  deeds  are  done  unto  this  nation  by  thy  providence, 

3.  We  accept  it  always,  and  in  all  places,  most  noble  Felix,  with 
all  thankfulness. 

"Descended"  —  i.  e.,  came  down  from  Jerusalem  to 
Csesarea.  Whether  Jerusalem  were  of  higher  altitude  than 
other  places  or  not,  usage  always  spake  of  going  to  Jerusa- 
lem as  going  up ; — from  it,  as  going  down. 

This  orator  [advocate]  Tertullus,  as  his  name  implies,  was 
a  Roman — the  Roman  law  requiring  that  all  cases  brought 
to  trial  before  their  own  courts  should  be  conducted  by  ad- 
vocates admitted  to  their  own  bar. 

"  Informed  the  governor,"  is  in  the  sense  of  presenting 
the  case  for  the  prosecution. — In  v.  2,  read — This  man  [Paul] 
having  been  called  up,  or  in  modern  phrase,  Paul's  case  hav- 
ing been  called,  Tertullus  commenced  his  plea  for  the  prose- 
cution ;  and  first  he  compliments  the  court  [governor]  with 

very  fulsome  flattery. In  v.  3,  the  Avords  "  always  and 

in  all  places,"  may  qualify  the  doing  of  Avorthy  deeds  for  the 
Jewish  nation  under  his  administration.  His  meaning  may 
be  that  those  worthy  deeds  had  been  continuous  and  wrought 


ACTS. — CHAP.   XXIV.  189 

under  all  circumstances. — The  compliment  was  partly  true  and 
partly  not  true.  Felix  had  borne  a  strong  hand  in  the  sup- 
pression of  guerrilla  robber  bands,  then  sorely  molesting  Ju- 
dea  ;  but  his  general  administration  over  the  Jews  had  been 
venal,  oppressive,  and  thoroughly  odious.  "  Both  Josephus 
and  Tacitus  represent  him  as  one  of  the  most  corrupt  and 
oppressive  rulers  ever  sent  by  the  Romans  into  Judea." 

4.  Notwithstanding,  that  I  be  not  further  tedious  unto  thee,  I 
pray  thee  that  thou  wouldest  hear  us  of  thy  clemency  a  few  words. 

5.  For  we  have  found  this  man  a  pestilent  fellow,  and  a  mover 
of  sedition  among  uU  the  Jews  throughout  the  world,  and  a  ring- 
leader of  the  sect  of  the  Nazai-enes  : 

6.  Who  also  hath  gone  about  to  profane  the  temple  :  whom  we 
took,  and  would  have  judged  according  to  our  law. 

7.  But  the  chief  captain  Lysias  came  upon  us,  and  with  great 
violence  took  him  away  out  of  our  hands, 

8.  Commanding  his  accusers  to  come  unto  thee:  by  examining 
of  whom  thyself  mayest  take  knowledge  of  all  these  things, 
whereof  we  accuse  him. 

9.  And  the  Jews  also  assented,  saying  that  these  things  were 
so. 

The  word  "  clemency  "  seems  to  mean,  not  so  much  mild- 
ness, or  gentleness,  or  even  kindness,  as  impartiality,  equity 
— the  qualities  specially  requisite  in  a  judge. 

In  his  prosecution  Tertullus  makes  three  points  : — (1.) 
That  Paul  was  a,  pest,  exciting  Jews  all  the  world  over  to  sedi- 
tion— i.  e.,  involving  them  in  quarrels  among  themselves : — 
(2.)  A  ring-leader  of  the  odious  Nazarenes — a  reproachful 
name  applied  here  to  Christians  as  being  followers  of  Jesus 
of  Nazareth  : — (3.)  Sacrilege,  in  attempting  to  profane  the 

temple. The  older  textual  authorities,  and  consequently 

the  best  modern  critics,  omit,  in  v.  6,  all  after  the  word 
"  took  "  ;  also  all  of  v.  7,  and  in  v.  8,  the  clause — com- 
manding his  accusers  to  come  to  thee  ;  so  that  the  first 
part  of  V.  6,  is  followed  by  a  portion  of  v.  8,  thus  : — 
"  Whom  we  took,  by  examining  whom  thyself  mayest  know 
all  these  things,"  etc. — Supposing  this  doubtful  passage  to  be 
genuine,  there  is  much  in  it  of  egregious  misrepresentation. 
So  far  from  wishing  or  intending  to  judge  him  according  to 
their  law,  they  only  sought  to  kill  him  (see  21 :  31  and  26 : 
21). — The  Jews,  i.  e.,  the  high  priest  and  his  elders  in- 
dorsed the  accusation  as  put  by  their  advocate. 

10.  Then  Paul,  after  that  the  governor  had  beckoned  unto  him 
to  speak,  answered,  Forasmuch  as  I  know  that  thou  hast  been  of 


190  ACTS. — CHAP.    XXIV. 

many  years  a  judge  unto  this  nation.  I  do  the  more  cheerfully 
answer  for  myself: 

11.  Because  that  thou  mayest  understand,  that  there  are  yet 
but  twelve  days  since  I  Avcnt  up  to  Jerusalem  for  to  worship. 

12.  And  they  neither  found  me  in  the  temple  disputing  with 
any  man,  neither  raising  up  the  people,  neither  in  the  synagogues, 
nor  in  the  city  : 

13.  Neither  can  they  prove  the  things  whereof  they  now  ac- 
cuse me. 

Paul  descends  to  no  unworthy  flattery,  but  says  that  he 
answers  in  his  own  defense  cheerfully,  because  Felix  had 
been  several  years  in  office,  and,  therefore,  had  ample  op- 
portunity to  learn  the  general  character  of  the  Jewish 
Sanhedrim,  and,  perhaps,  also,  to  know  something  of  Chris- 
tianity.—  Felix  is  supposed  to  have  entered  upon  his  pro- 
curatorship  A.  D.  52 — then  six  or  seven  years  ago. 

Paul's  first  point  is  that  Felix  had  the  means  of  knowing 
[literally,  "thyself  being  able  to  know"]  that  it  is  now 
only  twelve  days  since  I  came  up  to  Jerusalem  to  worship 
at  this  feast.  The  time,  therefore,  within  which  the  chief 
crimes  charged  against  him  could  have  been  committed  was 
very  short,  and  Felix  could  easily  ascertain  how  Paul  had 
been  employed  during  this  brief  period. — Paul  proceeds  to 
deny  all  the  charges  brought  against  him  of  misdemeanor 
during  these  twelve  days.  They  never  found  me  disputing 
in  the  temple,  or  exciting  sedition  anywhere  in  the  syna- 
gogues or  in  the  city. 

14.  But  this  I  confess  unto  thee,  that  after  the  way  which  they 
call  heresy,  so  worship  I  the  God  of  my  fathers,  believing  all  things 
which  are  written  in  the  law  and  in  the  prophets. 

15.  And  have  hope  toward  God,  which  they  themselves  also 
allow,  that  there  shall  be  a  resurrection  of  the  dead,  both  of  the 
just  and  unjust. 

16.  And  herein  do  I  exercise  myself  to  have  always  a  con- 
science void  of  offense  toward  God,  and  toward  men. 

On  the  positive  side  Paul  very  frankly  avows  his  faith  and 

his  Christian  life. "  After  the  way  which  they  call  heresy" 

— which  means  (as  usual)  the  tvay  of  thinking — according  to 
the  system  of  doctrine  and  the  course  of  life  which  they  de- 
nounce as  a  heresy,  so  do  I  Avorship  the  God  of  my  fathers. 
So  far  from  having  apostatized  from  my  fathers'  God  (he 
would  say)  I  worship  Him  far  more  truly  and  earnestly  than 
my  accusers  do.  Most  thoroughly  do  I  believe  both  the  law 
and  the  prophets.     Esjiecially  do  I  hold  firmly  to  that  great  and 


ACTS. — CHAP.    XXIV.  191 

glorious  '^  hope"  which  ye — which  all  Phai-isees — profess  also 
to  hold,  viz.,  of  a  universal  resurrection  of  all  men — the  just 
and  the  unjust. Paul  did  not  overstate  the  case  in  repre- 
senting this  doctr'ine  of  a  universal  I'esurrection  as  the  gene- 
ral belief  of  the  Jews.  Tiie  Sadducees,  he  well  knew,  denied 
the  resurrection;  but  he  also  knew  that  they  were  relatively 
few  in  number  and  that  they  did  not  represent  the  prevalent 
belief  of  Jews.  On  these  great  points  of  religious  belief, 
the  masses  held  with  the  Pharisees  and  not  with  the  Saddu- 
cees. — Holding  this  faith  (Paul  would  say)  I  am  constrained 
to  a  conscientious  life.  I  dare  not  sin  against  my  conscience 
and  against  my  God,  with  this  gi'eat  fact  of  the  resurrection 
and  its  consequent  general  judgment  thoroughly  in  my  soul 
as  eternal  truth. 

17.  Now  after  many  years  I  came  to  bring  alms  to  my  nation, 
and  offerings. 

18.  Whereupon  certain  Jews  from  Asia  found  me  purified  in  the 
temple,  neither  with  multitude  nor  with  tumult. 

19.  Who  ought  to  have  been  here  before  thee,  and  object,  if  they 
had  ought  against  me. 

20.  Or  else  let  these  same  here  say,  if  they  have  found  any  evil 
doing  in  me,  while  I  stood  before  the  council, 

21.  Except  it  be  for  this  one  voice,  that  I  cried  standing  among 
them.  Touching  the  resurrection  of  the  dead  I  am  called  in  ques- 
tion by  you  this  day. 

He  had  been  absent  several  years — for  it  was  now  about 
A.  D.  58,  and  Paul's  last  previous  visit  at  Jerusalem  was  in 
A.  D.  54  or  55. 

The  "alms"  to  which  Paul  refers  were  those  collections 
made  at  Corinth  and  Macedonia  of  which  we  read  quite  fully 
in  Rom.  15:  25,  26  and  1  Cor.  16:  1-4  and  2  Cor.  8 :  1-4. 
The  allusion  to  these  alms  made  here  is  entirely  incidental. 
A  much  more  full  account  of  the  whole  transaction  may  be 
gathered  from  Paul's  epistles.  Thus  this  history  corroborates 
the  epistles,  and  the  epistles,  the  history — the  coincidence 
being  manifestly  not  of  design  but  entirely  incidental. 

Notice  that  Paul  was  presenting  the  required  offerings, 
pursuant  to  his  vow  (21:  26,  27)  when  suddenly  the  excited 
Jews  fell  upon  him  and  put  an  end  to  his  puiifying  of  him- 
self in  the  temple.  Those  Jews  from  Asia  who  sprung  the 
mob  upon  Paul  ought  (Paul  suggests)  to  have  been  here  if 
they  had  any  charge  to  bring  against  me.  Or  let  my  accus- 
ers who  stand  here  say  definitely  if  they  have  found  any 
■wrong  thing — any  crime  done  by  me. Except  it  be  that 


192  ACTS. —  CHAP.    XXIV. 

one  voice  (utterance]— that  one  thing  said — viz.,  the  declar- 
ing of  his  i'aith  in  the  resurrection  of  the  dead  and  putting 
this  as  essentially  the  substance  of  his  creed  as  a  Christian. 

22.  And  when  Felix  heard  these  things,  having  more  perfect 
knowledge  of  that  way,  he  deferred  tlieni,  and  said,  When  Lysias 
the  chief  captain  shall  come  down,  I  will  know  the  uttermost  of 
your  matter. 

23.  And  he  commanded  a  centurion  to  keep  Paul,  and  to  let 
him  have  liberty,  and  that  he  should  forbid  none  of  his  acquaint- 
ance to  minister  or  come  unto  him. 

The  better  supported  textual  authorities  omit  the  woi'ds — 
"When  Felix  heard  these  things" — giving  only  this: — But 
Felix   put  them  over — i.  e.,  adjourned  the  case,    knowing 

more    accurately  the  things  concerning  this  sect. Here 

we  meet  the  question — What  is  the  point  of  this  compari- 
son?— more  accurately  than  xvliaf!  Pi'obably  this; — more 
accurately  than  to  decide  the  case  against  Paul;  more  accu- 
rately than  to  believe  the  charges  of  the  prosecution  to  be 
well  sustained,  or  to  involve  any  real  crime  even  if  proved. 
He  had  (presumably)  learned  something  of  true  Christian- 
ity ;  and  he  could  not  but  see  that  the  charges  brought 
against  Paul  were  both  false  and  frivolous — the  result  of 
bigotry  and  malign  fanaticism— involving  no  crime  against 
wholesome  civil  law,  and  not  the  least  oflense  which  his  Ro- 
man court  coukl  rightfully  punish. — Therefore,  not  willing 
either  to  offend  the  Jews  by  acquitting  Paul,  or  to  violate  his 
sense  of  justice  by  condemning  him,  he  adopted  the  cow- 
ardly expedient  of  adjourning  the  decision  under  the  pretense 
of  a  more  thorough  investigation  when  Lysias  should  come 
down  to  his  city.  Then,  said  he,  I  will  know  your  matter 
— all  that  pertains  to  the  case — n>ost  thoroughly. — This  was 
promising   very  fairly,    considering  that   he   already   knew 

enough  to  demand  his  prompt  and  full  acquittal. IMean- 

time  his  conviction  of  Paul's  innocence  avails  to  ameliorate 
the  severity  of  his  conH)iement.  Consequently  he  places 
him  under  the  general  charge  of  a  centurion,  and  alloAVs  his 
friends  the  freest  access. 

24.  And  after  certain  days,  when  Felix  came  with  his  wife 
Drusilla,  which  was  a  Jewess,  he  sent  for  Paul,  and  heard  him 
concerning  the  faith  in  Christ. 

25.  And  as  he  reasoned  of  righteousness,  tenqjcrance  and 
judgment  to  come,  Felix  trembled,  and  answered.  Go  thy  way 
for  this  time ;  when  I  have  a  convenient  season,  I  will  call  for 
thee. 


ACTS. — CHAP.    XXIV.  193 

26.  He  hoped  also  that  money  should  have  been  given  him  of 
Paul,  that  he  might  loose  him  :  Avhcrcfore  he  sent  for  him  the 
oftener,  and  communed  with  him. 

27.  But  after  two  years  Porcius  Festus  came  into  Felix'  room  : 
and  J'elix,  willing  to  show  the  Jews  a  pleasure,  left  Paul  bound. 

To  estimate  Paul's  fidelity  to  truth  and  to  the  souls  of  men, 
and  to  get  the  full  moral  value  of  his  example,  we  need  to 
know  somewhat  the  character  and  life  of  these  two  hearers, 
Felix  and  Drusilla. 

Of  this  Felix,  the  historian  Tacitus — always  terse  and 
intentionally  truthful — records  that  "  he  exercised  the  power 
of  a  king  in  the  spirit  of  a  slave  ;  "  that  "  relying  upon  the 
influence  of  his  brother  at  the  court  (the  infamous  Pallas), 
he  acted  as  if  he  had  a  license  to  commit  every  crime  Avith 
impunity."  Finally,  he  puts  his  moral  character  in  two 
most  expressive  Avords — cruelty  and  lust  ["  sievitiam  et  libid- 
inem"]. 

This  Drusilla,  also,  has  an  infamous  historic  record.  Ac- 
cording to  Josephus,  she  was  a  daughter  of  Herod  Agrippa 
(of  Acts  12:1,  20-23  ;  a  sister  of  the  Agrippa  who  appears  in 
Acts  25:  13)  ;  was  married  to  Azizus,  king  of  the  Emesenes, 
but  shortly  after  was  j^iersuaded  to  desert  him  and  to  marry 
Felix.  In  this  case,  the  words  of  Josephus  are — "  When 
Felix  Avas  procurator  of  Judea,  he  saAV  her,  and  being  capti- 
vated by  her  beauty,  persuaded  her  to  desert  her  husband, 

transgress  the  laws  of  her  country  and  marry  himself" 

Such  Avere  the  parties  before  Avhom  Paul  is  brought  to  be 
be  heard  "  concerning  the  faith  in  Christ." 

"Felix  having  come  Avith  his  Avife  Drusilla" — apparently 
having  brought  her  to  his  home  at  the  close  of  his  wedding 
tour.  She  being  a  Jewess,  and  curious  to  hear  the  famous 
gospel  preacher  Paul,  Felix  arranges  for  this  hearing. 

As  to  Paul,  he  could  in  no  Avise  preach  "  the  faith  of 
Christ "  Avithout  presenting  him  as  one  who  saves  his  people 
from  their  sins.  To  do  this  involved  the  presentation  here 
made  of  what  sin  is.  He  Avas  not,  therefore,  going  aside 
from  his  legitimate  subject — was  not  digressing  from  his 
theme,  nor  saying  things  irreleA'ant  to  the  character  of  his 
audience,  Avhen  in  the  presence  of  such  a  king  and  of  such 
a  queen,  he  "reasoned  of  righteousness"  [intrinsic  justice], 
"and  of  temperance,"  not  merely  in  the  modern  sense  of 
abstaining  from  strong  drink,  but  in  the  broadest  sense — 
chastity,  self-control  over  all  unhalloAved  passions  ; — and  "  of 
the  judgment  that  is  about  to  come  " — that  final,  eventful, 


194  ACTS. — CHAP.    XXIV. 

awful  day,  when  God  "will  judge  the  world  in  righteousness 
by  that  man  whom  he  hatli  ordained"  (Acts  17:  31).  Rea- 
soning upon  these  themes  involves  the  setting  them  forth  in 
their  logical  and  practical  relations  ;  their  intrinsic  fitness  ; 
their  pungent  and  certain  application  to  all  sinful  men  and 
women,  whether  in  the  hovels  of  the  poor,  or  in  the  palaces 
of  the  great,  or  upon  the  thrones  of  the  mighty. 

Under  this  preaching  of  the  faith  in  Christ,  it  is  not  said 
whether  Drusilla  listened,  or  cared,  or  felt  comjDunction  ; 
but  Felix  was  alarmed.  He  became  fear-stricken.  The  word 
"  trembled"  should  not  be  applied  to  physical  agitation,  but 
rather  to  his  mental  state. Under  this  tremendous  press- 
ure, what  did  he  do  ?  He  said — "Go,  for  now — for  the 
present ;  but  (literally)  having  found  a  fit  time,  I  will  call 
for  thee  ;  "  i.  e.,  Avhen  I  shall  have  found  an  opportunity — an 
appropriate  time — you  sliall  be  invited  in  for  a  further  hear- 

ing. So  he  stifled  his  convictions  ;  applied  this  balm  to 

his  stricken  conscience — and  went  on  in  his  old  sins  ! 

"  At  the  same  time  hoping  that  money  would  be  given 
him  by  Paul " — should  be  closely  connected  with  the  verse 
preceding.  It  was  one  of  the  ruling  considerations  in  his 
mind.  The  prisoner  before  him  had  friends,  he  knew  ;  and 
remembering  that  he  brought  a  very  considerable  contribution 
from  distant  churches  to  the  poor  saints  at  Jerusalem,  the 
thought  and  hope  of  making  money  out  of  this  case  induced 

him  to  send  for  Paul  often  and  talk  over  this  matter. We 

may  safely  presume  that  Paul  did  not  raise  his  hope  of  money; 
and  next,  that  he  neglected  no  opportunity  to  press  the  con- 
science of  this  guilty  king.  But,  this  conscience  (we  may 
presume)  lost  its  sensibility  to  conviction  of  truth  after  the 
first  struggle  had  ended  in  staving-  off*  the  proper  decision. 
If  this  forcing  off  by  postponement  could  have  left  any  sen- 
sibility unscathed,  his  debasing  cupidity  must  have  seared 
and  ossified  what  had  been  a  conscience,  "  as  with  a  hot 
iron."  Alas!  the  havoc  made  upon  human  souls  by  this 
love  of  money! 

The  reader  should  notice  that  Paul,  thus  brought  before 
kings  to  speak  of  Christ,  with  the  present  consciousness  that 
personal  liberty  if  not  even  life  was  at  stake,  yet  spake 
not  fi»r  himself,  ))ut  for  God  and  righteousness,  with  unflinch- 
ing fidelity  to  the  consciences  and  to  the  souls  of  his  two 
hearers.  Here,  as  in  his  three  years'  labor  at  Ephesus,  his 
supreme  desire  was  to  be  pure  from  the  blood  of  all.     Never 


ACTS. — CHAr.    XXV.  195 

a  king  should  have  it  to  say  that  he  ''  had  shunned  to  declare 
the  whole  counsel  of  God." 

There  are  also  obvious  and  weighty  moral  lessons  from 
this  case  of  Felix — a  troubled  conscience  roused  to  solemn 
fear  for  the  moment,  but  resisting  and  evading  the  present 
pressure  of  conviction  ;  and  then  apparently,  going  through 
life  with  a  conscience  hopelessly  seared,  and  for  all  practical 
purposes  dead. Alas,  that  Felix  should  have  such  a  fol- 
lowing, by  myriads  of  like  self-hardened  souls ! 

"  After  two  years" — i.  e.,  of  Paul's  confinement  at  Ctesarea, 
Felix  was  superseded  by  Festus.     The  date  of  this  change 

is  fixed  with  a  good  degree  of  certainty  in  A.  D.  60. His 

motive  for  leaving  Paul  in  bonds,  more  closely  confined  than 
before  (v.  23)  was  that  he  might  lay  up  for  himself  favors 
with  the  Jews — do  what  they  would  take  as  a  favor  to  them- 
selves. His  reason  for  seeking  their  good  will  was  that  they 
might  not  follow  him  to  Rome  with  their  (very  just)  com- 
plaints against  his  administration.  He  had  but  too  much 
reason  to  fear  this.  Other  Roman  officers,  retiring  from  office, 
had  pursued  the  same  selfish  and  unrighteous  policy.  It  is 
supposed  to  have  been  in  his  case  unsuccessful,  as,  injustice, 
it  ought  to  have  been. 


CHAPTER  XXV  . 

This  chapter  presents  Paul  under  Festus  (successor  to  Fe- 
lix), including  the  unsuccessful  efforts  of  the  Jews  to  have 
him  taken  up  to  Jerusalem  (v.  1-5)  ;  a  hearing  before  Fes- 
tus at  Cesarea  (vs.  6-8)  ;  still  another  proposition  to  Paul 
to  go  up  to  Jerusalem  for  trial  which  Festus  sustains,  but 
Paul  refuses  and  appeals  to  Cesar  (vs.  9-12).  Agrippa  and 
Bernice  visit  Festus  (v.  13)  ;  who  lays  Paul's  case  before 
them  (vs.  14-21);  Agrippa  wishes  to  hear  Paul  (v.  22); 
and  Festus  explains  the  state  of  Paul's  case  (vs.  23-27). 

1.  Now  when  Festus  was  come  into  the  province,  after  three 
days  he  ascended  from  Coesarea  to  Jerusalem. 

Josephus  fully  sustains  Luke,  to  the  point  that  Festus  was 
the  immediate  successor  of  Felix.  His  administration  con- 
tinued somewhat  less  than  two  years  (A.  D.  60-62),  and 
terminated  with  his  death.     His  record  is  in  the  main  fair — 


196  ACTS. CHAP.    XXV. 

much  more  so  than  that  of  Fehx  before  him  or  of  Albinus, 
next  after. 

2.  Then  the  high  priest  and  the  chief  of  the  Jews  informed  him 
against  Paul,  and  besought  hira, 

3.  And  desired  favor  against  him,  that  lie  would  send  for  him 
to  Jerusalem,  laying  wait  in  the  way  to  kill  him. 

4.  But  Festus  answered,  that  Paul  should  be  kept  at  Cassarea, 
and  that  he  himself  would  depart  shortly  thither. 

5.  Let  them  therefore,  said  he,  which  among  you  are  able,  go 
down  with  me,  and  accuse  this  man,  if  there  be  any  wickedness 
in  him. 

Before  him  the  leading  Jews  renew  their  prosecution 
against  Paul,  asking  as  a  special  favor  to  themselves  that 
Festus  would  order  Paul  brought  to  Jerusalem,  ostensibly 
for  trial,  but  really  for  the  purpose  of  waylaying  him  and 
taking  his  life.  At  this  stage  of  their  nation's  history,  the 
ruling  authorities  at  Jerusalem  were  utterly  unprincipled; 
reckless  of  justice ;  equal  to  the  most  outrageous  villainy. 
The  government  was  too  rotten  morally  to  exist  many  years 
longer.  The  terrific  retribution  which  swept  city  and  peo- 
ple to  ruin  within  less  than  ten  years  from  this  date,  was  a 
legitimate  result  of  foregone  national  wickedness. 

To  their  request  Festus  replied — Paul  will  remain  at  Ce- 
sarea — the  proper  place  for  his  trial.  I  am  going  there 
shortly.  If  ye  have  charges  to  bring  against  him,  ye  shall 
have  a  hearing. 

In  V.  5,  the  clause — "Those  among  you  who  are  able" — 
admits  of  two  slightly  different  constructions ;  (a.)  Your 
strong,  mighty  men; — or  (b.)  Those  men  among  you  w'ho 
are  strong  for  this  special  purpose,  having  good  ability  to 
conduct  this  prosecution.  The  latter  seems  most  in  harmony 
with  the  course  of  thought. 

6.  And  when  he  had  tarried  among  them  more  than  ten  days, 
he  went  down  unto  Cjesarea ;  and  the  next  day  sitting  on  the 
judgment-seat  commanded  Paul  to  be  brought. 

7.  And  when  he  was  come,  the  Jews  which  came  down  from 
Jerusalem  stood  round  about,  and  laid  many  and  grievous  com- 
plaints against  Paul,  which  they  could  not  prove. 

8.  While  he  answered  for  himself.  Neither  against  the  law  of 
the  Jews,  neither  against  the  temple,  nor  yet  against  Cassar,  have 
1  offended  any  thing  at  all. 

Luke  gives  the  substance  of  this  trial — not  its  details. 

The  things  charged  against  Paul  were  many  and  grievous ; 
but  the  proof  was  wanting.     Hence  it  was  only  necessary 


ACTS. — CHAP.    XXV.  197 

for  Paul  to  answer  with  explicit  denial. — I  have  neither  vi- 
olated Jewish  law  nor  profaned  their  temple  nor  committed 
any  crime  against  Cesar. 

9.  But  Festus,  willing  to  do  the  Jews  a  pleasure,  answered 
Paul,  and  said.  Wilt  thou  go  up  to  Jerusalem,  and  there  be  judged 
of  these  things  before  me  ? 

10.  Then  said  Paul,  1  stand  at  Caesar's  judgment  seat,  where  I 
ought  to  be  judged:  to  the  Jews  have  I  done  no  wrong,  as  thou 
very  well  knowest. 

11.  For  if  I  be  an  ofiFender,  or  have  committed  any  thing  worthy 
of  death,  I  refuse  not  to  die:  but  if  there  be  none  of  these  things 
whereof  these  accuse  me,  no  man  may  deliver  me  unto  them.  I 
appeal  unto  Cesar. 

Festus,  still  wishing  to  gratify  the  Jews,  asks  Paul  yet 
again  if  he  is  willing  to  go  up  to  Jerusalem  for  a  new  trial. 
— It  is  a  question  whether  this  implied  merely  a  change  in 
the  place  of  holding  the  court,  or  a  change  in  the  court  it- 
self— i.  e.,  from  the  Eoman  tribunal  to  the  Jewish.  The 
form  of  the  question  as  put  here  seems  to  assume  the  former ; 
but  Paul's  answer  most  decidedly  supposes  the  latter.  He 
saw  in  the  proposition  a  scheme  of  the  Jews,  with  consent  of 
Festus,  to  remove  his  case  from  the  Roman  tribunal  to  the 
Jewish.  Against  this  he  firmly  protested.  Fully  aware  of 
his  rights  as  a  Roman  citizen,  he  said — "I  stand  at  Caesar's 
judgment  seat  and  there  I  will  stand  till  my  case  is  finally 
decided." 

In  the  last  clause  of  v.  10,  Paul's  word  is  comparative, 
not  superlative,  meaning — As  thou  knowest  bettei' — not 
' '  very  well ; "  but  better  than  thou  didst  before  this  late 
hearing ;  for  now  thou  must  certainly  know  that  the  Jews 
have    proved   nothing  against  me  which  Roman  law  can 

recognize  as  wrong. In  the  spirit  of  conscious  innocence 

Paul  declares  with  sublime  grandeur — I  am  ready  to  meet 
all  the  legitimate  and  righteous  consequences  of  w^hatever 
real  crime  I  may  be  guilty ;  but  I  am  not  ready  to  sacrifice 
my  life  to  a  false  and  baseless  prosecution.  I  ought  not  to 
throw  my  life  away  to  gratify  the  malice  of  the  Jews — and 
will  not.  Let  no  man  surrender  me  to  their  bloody  hands. 
I  appeal  unto  Cesar. 

Apparently  Paul  lacked  entire  confidence  even  in  Festus 
on  his  Roman  tribunal,  so  long  as  his  desire  to  gratify  the 
Jews  was  stronger  than  his  sense  of  justice.  There  seemed 
to  him  to  be  no  absolute  safety  short  of  an  appeal  to  the 
Emperor  himself. 

12.  Then  Festus,  when  he  had  conferred  with  the  council,  an- 


198  ACTS. — CHAP  XXV. 

SAvered,  Ilast  thou  appealed  unto  Cresar?  unto  Cajsar  shalt  thou 
go- 

This  "Council"  with  whom  Festus  conferred  ["consult- 
ed") was  not  the  Jewish  Council  [Sanhedrim],  but,  as  the 
Greek  word  shows,  was  his  own  Roman  jury,  or  bench  of 
associate  Roman  judges. 

The  last  clause  is  better  read  affirmatively: — -'Thou  hast 
appealed  to  Caesar;  thou  shalt  go  to  Csesar."  It  is  thy  right 
to  make  this  appeal  of  thy  case  ;  we  concede  it ;  and  shall 
take  measures  accordingly. 

13.  And  after  certain  days  king  Agrippa  and  Bernice  came  unto 
Ctesarea  to  salute  Festus. 

This  Agrippa  was  a  son  of  Herod  Agrippa  Avhose  death  is 
narrated  Acts  12:  21-23.  Being  but  seventeen  years  of 
age  at  the  death  of  his  father,  he  was  thought  too  young  to 
succeed  to  the  entire  dominions  of  his  father.  He  was  made 
king  of  Chalcis,  and  subsequently  received  the  tetrarchate 
of  his  uncle  Philip  (Luke  3:  1);  and  also  certain  parts  of 
Galilee  and  Perea,  Avith  the  royal  title,  "king."  Luke's 
usage  of  titles  evinces  his  accurate  historical  information. 

Bernice  was  his  sister.  Her  marriage  I'ecord  was  most 
scandalous.  Agrippa  was  a  Jew,  not  by  birth  precisely  but 
by  education — ho  being  of  Herodian  or  Asmonean  stock. 

This  visit  of  Agrippa  to  Festus  was  one  of  civility,  perhaps 
induced  by  some  hope  of  being  called  upon  to  assist  or  offi- 
ciate in  the  trial  of  Paul,  or  at  least,  of  making  himself  ac- 
quainted with  a  man  so  celebrated. 

14.  And  when  they  had  been  there  many  days,  Festus  declared 
Paul's  cause  unto  the  king,  saying,  There  is  a  certain  man  left  in 
bonds  by  Felix : 

15.  About  whom,  -when  I  was  at  Jerusalem,  the  chief  priests  and 
the  elders  of  the  Jews  informed  me,  desiring  to  have  judgment 
against  him. 

"  16.  To  whom  I  answered,  It  is  not  the  manner  of  the  Romans 
to  deliver  any  man  to  die,  before  that  he  which  is  accused  have  his 
accusers  face  to  face,  and  have  license  to  answer  for  himself  con- 
cerning the  crime  laid  against  him. 

17.  Therefore,  when  they  were  come  hither,  without  any  delay 
on  the  morrow  I  sat  on  the  judgment  seat,  and  commanded  the 
man  to  be  brought  forth. 

18.  Against  Avhom  when  the  accusers  stood  up,  they  brought 
none  accusation  of  such  things  as  1  supposed : 

19.  But  had  certain  questions  against  him  of  their  own  super- 


ACTS. — CHAP.   XXV.  199 

stition,  and  of  one  Jesus,  Avhich  -was  dead,  -whom  Paul  affirmed  to 
bo  alive. 

20.  And  because  I  doubted  of  such  manner  of  questions,  I  asked 
him  whether  he  would  go  to  Jerusalem,  and  there  bo  judged  of 
these  matters. 

21.  But  when  Paul  had  appealed  to  be  reserved  unto  the  hear- 
ing of  Augustus,  1  commanded  him  to  be  kept  till  I  might  send 
him  to  Ccesar. 

Here  Festus  introduces  to  liis  royal  guests  the  case  of  Paul, 
left  under  bonds  by  Felix,  wdio  moreover  had  been  prosecuted 

by  the  Jews  and  tried   before  himself As  Festus  here 

puts  the  case,  he  repi-esents  himself  to  have  been  in  grave 
doubt  how  to  decide  this  class  of  questions,  and  that  there- 
fore he  asked  Paul  if  he  would  consent  to  go  up  to  Jerusalem 
and  have  a  trial  there.     This  proposal  Paul  had  refused,  and 

forthwith  appealed  to  Ca:sar. But  the  historian  (vs.  6- 

11)  has  given  a  different  view  of  the  case — viz.,  that  the 
Jews  utterly  failed  to  prove  any  one  of  their  many  and 
grievous  complaints  against  Paul ;  and  then,  that,  purely  to 
gratify  the  Jews,  Festus  did  not  set  Paul  at  liberty,  as  in 
Roman  justice  he  ought  to  have  done ;  but  asked  him  if  he 
would  go  up  to  Jerusalem  for  trial  there. This  new  ver- 
sion of  the  real  facts  of  the  case  w  Inch  seems  to  have  been 
an  after-thought,  designed  to  put  in  the  back-ground,  or  even 
out  of  sight,  the  utterly  indefensible  course  of  the  Roman 
procurator,  does  not  turn  to  the  credit  of  his  honesty  or  ve- 
racity. 

Some  points  in  this  passage  need  a  word  of  exposition. — 
In  V.  15,  the  legally  technical  use  of  the  word  "  informed" 
(as  in  24 :  1  and  25  :  2)  has  the  sense  of  being  a  formal 

indictment  charging  crime. In   v.    16  the   words,   "  to 

die "  [for  destruction]  lack  the  best  textual  authority. 
Without  them,  the  verb  itself  carries  essentially  the  same 
sense,  suggesting,  however,  the  giving  up  of  the  accused  as 
a  special  favor  to  the  prosecuting  party.  Just  to  gratify  the 
prosecution,  Roman  jurisprudence  never  allows  the  surren- 
der of  the  accused  till  he  shall  have  met  his  accusers  face 
to  face,  and  have  had  opportunity  for  defense,  against  the 

accusation. In   v.  18,  the  older  manuscript   authorities 

have  it — "  brought  none  accusation  of  such  evil  things — such 
offenses  or  crimes — as  I  had  supposed. 

In  V.  19,  the  word  "superstition,"  having  in  usage  a  bad 
sense,  does  not  fairly  represent  the  original,  which  in  this 
connection  demands  a  sense  not  offensive  to  the  Jews,     It 


200  ACTS. — CHAP.    XXV. 

meant — not  of  their  own  religion — their  own  religious  ideas 
and  woi'ship.  We  must  bear  in  mind  that  Fostus  is  speak- 
ing to  King  Agrippa — a  man  who  "  believed  the  prophets  " 
(26:  27)  and  to  Bernice,  a  sister  of  Drusilla  who  is  said 
(24:  24)  to  have  been  a  Jewess.  In  this  jiresence  no  word 
which  could  place  the  Jewish  religion  in  an  odious  light 
would  be  admissible. 

In  V.  21,  the  word  "  Augustus"  applies  to  the  then  reign- 
ing Emperor,  being  used  as  a  term  of  honor — the  august 
one — and  not  designating  Octavius  to  whom  the  Roman  Sen- 
ate first  gave  this  honorary  title. 

22.  Then  Agrippa  said  unto  Fcstus,  I  ■would  also  hear  the  man 
myself.     To-morrow,  said  he,  thou  shalt  hear  him. 

The  grammatical  form  of  this  verb — [' '  would  hear  "]  by 
general  usage  requires  this  translation : — I  myself  have  been 
wishincj  to  hear  the  man.  This  assumes  that  he  had  heard 
of  him — which  is  in  the  highest  degree  probable — and  that 
his  curiosity  had  been  excited  to  hear  something  from  his 
own  lips.  Indeed,  it  is  not  improbable  that  this  desire  was 
the  occasion  of  his  present  visit. Let  it  be  noticed,  more- 
over, that  the  Avord  "  hear"  must  have  in  this  case  its  com- 
mon and  not  its  judicial  sense.  It  was  not  the  hearing  of 
Paul's  case  upon  its  merits  and  under  a  judicial  prosecu- 
tion;  but  simply  hearing  his  own  statement  of  this  malicious 
prosecution  and  of  his  Christian  faith  and  belief. 

23.  And  on  the  mon-ow,  -when  Agrippa  was  come,  and  Bernice, 
with  great  pomp,  and  Avas  entered  into  the  place  of  hearing,  Avith 
the  chief  captains,  and  principal  men  of  the  city,  at  Festus'  com- 
mandment Paul  -was  brought  forth. 

24.  And  Festus  said.  King  Agrippa,  and  all  men  -which  are 
here  present  with  us,  ye  see  this  man,  about  whom  all  the  mul- 
titude of  the  Jews  have  dealt  with  me,  both  at  Jerusalem,  and 
also  here,  crying  that  he  ought  not  to  live  any  longer. 

25.  But  Avhen  I  found  that  he  had  committed  nothing  -worthy 
of  death,  and  that  he  himself  hath  appealed  to  Augustus,  I  have 
determined  to  send  him. 

26.  Of  -wliom  I  have  no  certain  thing  to  write  unto  my  lord. 
Wherefore  J  have  brought  him  forth  before  you,  and  specially 
before  thee,  O  King  Agrippa,  that,  after  examination  had,  I  might 
have  somewhat  to  -write. 

27.  For  it  seemeth  to  me  unreasonable  to  send  a  prisoner,  and 
not  withal  to  signify  the  crimes  laid  against  him. 

Tiiis  further  pi-elude  to  Paul's  great  defense  before  Festus 
and  Agrippa  sets  forth  yet  again  the  special  object  which 


ACTS. — CHAP.    XXVI.  201 

Festus  wishes  to  accomplish:  viz.,  to  obtain  the  aid  of 
Agrippa  in  making  out  a  pi-oper  presentation  of  Paul's  case 
to  send  up  with  him  to  the  emperor  at  Rome.  It  would 
be  very  imreasonable  to  send  up  a  prisoner  with  no  account 
of  the  crimes  laid  to  his  charge. 

This  was  specious  and  plausible ;  and  would  really  have 
been  fair  and  honorable,  but  for  the  foct  that  Festus  had 
heard  the  case  through  and  through  and  had  become  con- 
vinced that  the  charges  were  false  and  malicious.  This 
being  so,  the  only  right  course  for  him  was  to  declare  the 

accused  innocent  and    set  him   at  liberty. The  present 

movement  therefore  Avas  only  a  makeshift  to  disguise  his 
own  wrong  and  to  trump  up  some  justification  for  sending 
Paul  to  Rome  under  his  appeal  to  Ctesar.  Himself  had 
compelled  Paul  to  make  this  appeal  in  order  to  prevent  his 
case  from  going  before  the  Jews  at  Jerusalem,  or  from  being 
again  thrown  upon  Festus — whom  to  his  surprise  (we  may 
suppose)  he  had  learned  that  he  could  not  trust. 


CHAPTER  XXVI. 

This  defense  before  Agrippa  opens  with  a  very  felicitous 
and  complimentary  introduction  (vs.  1-3) ;  touches  compre- 
hensively his  early  Pharisaic  life  and  the  great  point  of  his 
indictment  before  the  Jews  (vs.  4-8)  ;  alludes  yet  more  fully 
to  his  career  as  a  persecutor  of  the  saints — in  Avhich  career 
he  was  approaching  Damascus  (vs.  9-11)  ;  where  the  Lord 
Jesus  Christ  met  and  converted  him  (vs.  12-15),  and  gave 
him  his  commission  to  the  Gentiles  (vs.  16-18)  which  he 
could  not  decline  but  which  brought  upon  him  the  wrath 
of  the  Jews  (vs.  19-21)  ;  how  God  sustained  him,  and  what 
testimony  he  had  borne  for  God  and  his  gospel  (vs.  22, 
23) ;  Festus  rudely  interrupts  him  (v.  24,  25) ;  Paul  turns 
to  Agrippa  (vs.  26-29) ;  the  result  of  this  apology  (v. 
30-32). 

1.  Then  Agrippa  said  unto  Pavil,  Thou  art  permitted  to  speak 
for  thyself.  Then  Paul  stretched  forth  the  hand,  and  answered 
for  himself: 

2.  I  think  myself  happy,  King  Agrippa,  because  I  shall  answer 


202  ACTS. — CHAP.    XXYI. 

for  myself  this  day  before  thee  touching  all  the  things  whereof  I 
am  accused  of  the  Jews  : 

3.  Especially  because  I  know  thee  to  be  expert  in  all  customs 
and  questions  which  are  among  the  Jews:  wherefore  I  beseech 
thee  to  hear  me  patiently. 

This  last  of  Paul's  four  or  five  apologies  has  most  analogy 
with  the  first  (Acts  22:)  spoken  from  the  castle  stairs  before 
the  maddened  Jewish  populace,  }'et  difters  from  that  to  cor- 
respond with  the  changed  circumstances — that  being  in 
special  answer  to  the  charge  of  profaning  the  temple  and  of 
hostility  to  the  Jewish  law  : — this,  to  the  general  charge  of 
having  abandoned  Judaism  and  espoused  Christianity.  It 
is  well  to  observe  that  the  present  defense  is  made  defi- 
nitely, not  to  Festus  and  not  to  the  Jewish  people,  but  to 
King  Agrippa.  Agrippa  presides ;  he  formally  gives  Paul 
permission  to  speak  in  his  own  defense  (v.  1)  ;  and  to  him 
Paul  makes  his  final  appeal  (v.  26-29). 

This  king  was  educated  a  Jew  ;  had  a  high  reputation  for 
proficiency  in  the  Jewish  law,  and  professedly  believed  the 
prophets  (v.  27).  Hence  the  Avay  Avas  fully  open  for  Paul 
to  show  that  his  acceptance  of  "  tlie  faith  of  Christ "  was  in 
harmony  with  the  prophets,  and  did  by  no  means  put  him 
in  antagonism  with  their  authority,  their  teaching,  or  their 
spirit.  Rather,  the  Jesus  whom  he  now  accepted  as  Lord 
and  Messiah  was  fulfilling  the  old  prophets,  and  particu- 
larly, that  evangelization  of  the  Gentiles  which  had  been  at 
once  the  burden  and  the  glory  of  their  predictions. 

4.  My  manner  of  life  from  my  youth,  wdiich  was  at  the  first 
among  mine  own  nation  at  Jei'usaleui,  know  all  the  Jews; 

5.  Which  knew  nie  from  the  beginning,  if  they  would  testify, 
that  after  the  most  straitest  sect  of  our  religion  I  lived  a  Phari- 
see. 

6.  And  now  I  stand  and  am  judged  for  the  hope  of  the  promise 
made  of  God  unto  our  fiithers: 

7.  Unto  which  promise  our  twelve  tribes,  instantly  serving  God 
day  and  night,  hope  to  come.  For  which  hope's  sake,  king 
Agrippa,  I  am  accused  of  the  Jews. 

8.  Why  should  it  be  thought  a  thing  incredible  with  j'ou,  that 
God  should  raise  the  dead  ? 

Though  born  in  Tarsus,  Paul  was  sent  to  Jerusalem  very 
early  in  life  for  his  education.  Elsewhere  he  speaks  more 
definitely  than  here  of  having  been  a  pupil  of  Gamaliel 
(Acts  22:  3).  To  all  those  Jews  Avho  have  been  foremost 
in  this  prosecution  he  can  appeal  to  testify  that  he  was  an 
earnest  and  rigorous  Pharisee.     According  to  the   highest 


ACTS. — CHAP.   XXVI.  203 

standard  of  their  faith  and  j)i'actice,  his  Phai-isaic  life  had 

been   without   a  blemish. The  English  phrase — "most 

straitest" — strains  a  point  to  the  damage  of  the  pure  Eng- 
lish idiom ;  but  Paul's  Greek  words  are  as  strong  as  their 
idiom  can  be  made. 

Noticeably  Paul  brings  out  here  Avith  great  precision  the 
vital  points  of  the  indictment  brought  against  him  by  the" 
Jews: — viz.,  The  Great  3Iesdanic  Hope  which  had  inspired 
all  the  ancient  j^rophets  and  had  been  the  strength  and  the 
glory  of  their  sublime  future.  This  hope  had  breathed  its 
spirit  into  their  constant  worship ;  it  had  stood  ever  before 
them  as  the  supreme  good  which  they  were  aspiring  to  at- 
tain. Paul's  mission  from  God  was  definitely  this — to  show 
that  this  great  central  promise  had  l^een  fulfilled  in  Jesus  of 
Nazareth.  In  his  own  well  chosen  Avords  (Acts  17:  3) — he 
"reasoned  out  of  the  scriptures,  opening  and  alleging  that 
Christ  must  needs  have  suffered  and  risen  from  the  dead ; 
and  that  this  Jesus  whom  I  preach  unto  you  is  the  Mes- 
siah." For  those  old  prophets  held  not  only  that  the  na- 
tion's Messiah  must  needs  suffer  death,  but  must  also  rise 
from  this  death  to  immortal  glory  and  to  supreme  power  at 

the  right  hand  of  the  Father. This  involved  fact  of  his 

resurrection  sprung  the  question  which  was  so  sharply  con- 
tested by  the  Sadducean  wing  of  his  Jewish  persecutors — in 
view  of  which  Paul  puts  the  point  to  Agrippa  (v.  8)  ; — 
"Why,  if  God  raises  the  dead,  should  it  be  judged  by  you 
incredible?"  This  is  the  form  of  Paul's  question  ; — Suppos- 
ing it  to  be  taught  that  God  raises  the  dead — why  should 
you  judge  this  incredible?  Is  any  thing  too  hard  for  the 
Almighty  ? 

9.  I  verily  thought  Avith  myself,  that  I  ought  to  do  many  things 
contrary  to  the  name  of  Jesus  of  Nazareth. 

10.  Which  thing  I  also  did  in  Jerusalem:  and  many  of  the 
saints  did  I  shut  up  in  prison,  having  receiA'ed  authority  from  the 
chief  priests  ;  and  A\'hen  they  Avere  put  to  death,  I  gave  my  A-oice 
against  them. 

11.  And  I  punished  them  oft  in  every  synagogue,  and  com- 
pelled them  to  blaspheme  ;  and  being  exceedingly  mad  against 
them,  I  persecuted  them  even  unto  strange  cities. 

V.  9  connects  logically  Avith  v.  5 — the  intervening  verses 
being  a  slight  digression — thus ;  Living  in  the  spirit  of  a 
most  rigid  Pharisee,  I  did  honestly  think  that  I  ought  to 
do  many  things  hostile  to  the  name  of  Jesus  of  jSTazareth. 
This,  as  ye  Avell  know,  Avas  the  current  and  strong  belief  of 


204  ACTS. — CHAP.    XXVI. 

the  Pharisees.  I  carried  out  my  convictions  by  imprisoning 
the  saints  in  Jerusalem  and  by  giving  my  voice  for  their 
death. 

"  Punished  them  oft  in  every  synagogue,"  involves  the 
historic  fact  that  the  punishments  of  scourging  and  of  phys- 
ical torture  were  inflicted  publicly  in  the  synagogue.  Jesus 
had  forewarned  his  disciples  that  they  "  would  be  scourged 
in  the  synagogues"  (Matt.  10:  17  and  23:  34).  Those  per- 
secutors assumed  that  this  was  their  religious  duty,  and  that 
even  in  putting  heretics  to  death  they  were  "doing  God 
service."  Consequently  in  their  view,  the  tortures  of  the 
lash  and  even  the  shedding  of  life-blood  were  in  no  sort 
incongruous  with  their   sacred  synagogue   or   its    religious 

Avorship. "Compelled  them  to  blaspheme" — in  the  sense 

of  denouncing  the  name  of  Jesus  ;  disowning  and  even  curs- 
ing that  sacred  name.  This  was  the  usual  test  by  which 
men,  arrested  on  suspicion  of  being  Christians,  might  escape 
this  suspicion  and  all  molestation.  To  this  blaspheming 
they  were  pressed  by  all  the  terrors  of  torture  and  the  dread 
of  a  cruel  death. "Exceeding  mad" — excessively  in- 
furiated against  them ;  frenzied  Avith  the  wildest  fanaticism. 
Paul  has  now  a  vivid  sense  of  his  horrible  frenzy  in  those 
days  when  he  hunted  the  disciples  of  Jesus  even  abroad 
into  foreign  cities. 

12.  Whereupon  as  I  went  to  Damascus  Avith  authority  and 
cominis.sion  from  the  chief  priests, 

13.  At  midday,  O  kintr,  I  saAv  in  the  way  a  light  from  heaven, 
above  the  brightness  of  the  sun,  shining  round  about  me  and  them 
which  journeyed  with  me. 

14.  And  when  we  were  all  fallen  to  the  earth,  I  heard  a  voice 
speaking  unto  mo,  and  saying  in  the  Hebrew  tongue,  Saul,  Saul, 
why  persecutest  thou  me  ?  it  is  hard  for  thee  to  kick  against  the 
pricks. 

15.  And  I  said.  Who  art  thou.  Lord?  And  he  said,  I  am  Jesus 
whom  thou  persecutest. 

It  was  in  the  very  height  of  this  frenzy,  just  as  the  dis- 
tant towers  of  Damascus  broke  upon  his  view  and  he  was 
forecasting  the  havoc  he  was  soon  to  make  among  the  un- 
suspecting sheep  of  the  Christian  fold — -just  then  there 
flashed  down  upon  him  from  heaven  that  light  Avhich  out- 
shone the  sun  and  whicli  prostrated  to  the  earth  both  him- 
self and  his  posse  of  brutal,  perhaps  blood-thirsty  men. 

The  voice  that  broke  upon  his  ear  from  the  midst  of  that 
effulgent  glory  was  in  his  own  Hebrew  dialect,  asking — not 


ACTS. — CHAP.  XXVI.  205 

in  appalling  tluinder  tones,  but  in  gentle,  loving  accents — 
Why  art  thou  persecuting  me?  What  have  I  done  to  de- 
serve such  outrage  from  thy  hand  ?  And  why  shouldest  thou 
so  cruelly  torture  thyself?  For  it  must  be  cruel  to  thyself 
to  kick  against  the  goads  of  a  self-accusing  conscience. 

When  Saul  had  asked— "  Who  art  thou.  Lord?"  and 
had  been  answered — "  I  am  Jesus  whom  thou  persecutest," 
the  Avhole  wondrous  scene  was  explained.  Then  the  conviction 
rushed  upon  his  soul — I  have  been  in  arms  against  the  Son 
of  God  !  All  this  burning  hostility,  this  maddened  frenzy, 
has  been  against  the  great  God  and  against  his  beloved  Son  ! 

And  yet,  the  voice  of  Jesus  to    my   soul  breathes    the 

tenderness  of  sympathy  and  of  love! — Thus  the  piercing  con- 
viction of  folly,  madness  and  sin,  coupled  with  the  touching 
sympathy  and  love  of  Jesus,  manifested  despite  of  his  great 
guilt,  subdued  his  heart  and  he  became  entirely  another  man. 
This  was  true  conversion. 

16.  But  rise,  and  stand  upon  thy  feet :  for  I  have  appeared 
unto  thee  for  this  purpose,  to  make  thee  a  minister  and  a  witness 
both  of  these  things  which  thou  hast  seen,  and  of  those  things  in 
the  which  I  will  appear  unto  thee; 

17.  Delivering  thee  from  the  people,  and  from  the  Gentiles,  unto 
whom  now  I  send  thee, 

18.  To  open  their  eyes,  and  to  turn  them  from  darkness  to  light, 
and  from  the  power  of  Satan  unto  God,  that  they  may  receive  for- 
giveness of  sins,  and  inheritance  among  them  which  are  sancti- 
fied by  faith  that  is  in  me. 

All  that  is  said  elsewhere  of  his  being  restored  to  sight 
through  the  ministry  of  Ananias  and  of  his  receiving  bap- 
tism is  appropriately  omitted  here.  Paul  proceeds  at  once 
to  the  point  most  vital  in  this  argument  before  Agrippa — 
viz:  to  show  how  Jesus  commissioned  him  to  preach  this 
gospel  of  salvation  to  the  Gentiles.  He  was  to  testify  and 
proclaim  both  what  he  had  already  seen  and  whatever  else 
might  be  shown  him  in  subsequent  revelations.  The  more 
special  purposes  of  his  mission  to  the  Gentiles  are  here  un- 
folded in  terms  mostly  borrowed  from  the  prophet  Isaiah. 
(Isa.  42:  6,  7,  and  35  :  4,  5)  :  "I  will  give  thee  [the  Mes- 
siah] for  a  light  of  the  Gentiles  ;  to  open  the  blind  eyes  and 
to  bring  them  that  sit  in  darkness  out  of  the  prison-houses." 
— The  grand  change  wrought  when  men  pass  from  idol-wor- 
ship to  God's  worship  ;  from  the  rebellion  of  sin  to  the  obedi- 
ence of  love  ; — is  well  put  here  as  "  turning  men  from  dark- 
ness to  light  and  from  Satan's  power  to  (xod's." — The  fruits 


206  ACTS. — CHAP.  XXVI. 

of  this  change  are  also  indicated  ;  "  Receiving  forgiveness  of 
their  sins  and  an  inheritance  among  all  the  sanctified  through 
faith  in  Jesus." — What  mission  could  be  more  sublimely 
glorious  than  this  ?  It  inspired  Isaiah's  grandest  strains  of 
prophetic  song  ;  and  when  Paul  came  to  find  his  mission- 
work  portrayed  in  those  songs,  it  fired  his  heart  Avith  its 
noblest  enthusiasm. 

Let  no  reader  fail  to  notice  the  logical  force  of  putting 
Paul's  great  commission  to  preach  Christ  to  the  Gentiles  in 
terms  borrowed  from  Isaiah — in  the  point  that  it  testified  so 
conclusively  that  the  Gentiles  were  in  the  great  gospel  scheme 
of  Jehovah  even  from  the  earliest  ages  of  time  ;  and  that 
the  execution  of  this  gospel  scheme  devolved  in  the  outset 
legitimately  upon  the  Jews — God's  ancient  people. 

19.  Whereupon,  O  king  Agrippa,  I  was  not  disobedient  unto 
the  heavenly  vision  : 

20.  But  showed  first  unto  them  of  Damascus,  and  at  Jerusalem, 
and  throughout  all  the  coasts  of  Judea,  and  then  to  the  Gentiles, 
that  they  sliould  repent  and  turn  to  God,  and  do  works  meet  for 
repentance. 

21.  For  these  causes  the  Jews  caught  me  in  the  temple,  and 
went  about  to  kill  me. 

Consequently,  O  king,  I  was  not  disobedient  to  such  a 
vision  from  heaven.  How  could  I  be  ? — How  can  you  blame 
me  for  accepting  such  a  commission,  or  for  throwing  into  it 
the  utmost  energies  of  my  soul? — Forthwith  I  began  to 
preach  Jesus  Christ  in  Damascus;  then  in  Jerusalem  ;  soon 
among  the  Gentiles,  exhorting  men  everywhere  to  repentance 
and  to  such  works  as  legitimately  follow  it.  Thou  knowest  how 
I  have  preached  righteousness,  and  surely  thou  canst  appre- 
ciate why  I  have  done  it. — Now  it  was  for  this  offense  that 
the  Jews  caught  me  in  their  temple  and  sought  to  kill   me. 

22.  Having  therefore  obtained  help  of  God,  I  continue  unto  this 
day,  witnessing  both  to  small  and  great,  saying  none  other  things 
than  those  which  the  prophets  and  Moses  did  say  should  come : 

23.  That  Christ  should  suffer,  and  that  lie  should  he  the  first 
that  should  rise  from  tlic  dead,  and  should  show  light  both  unto 
the  people,  and  to  the  Gentiles. 

"  Help  from  God  "  in  the  line  of  protection  against  those 
attempts  upon  my  life.  Without  such  help,  I  had  been  a 
prey  to  their  teeth.  AVith  it,  I  stand  up  still,  bearing  my 
witnessing  testimon}'  fov  God  to  all  men  of  low  rank  or  of 
high. 

There  is  a  question  of  textual  authority  over  the  Greek 


ACTS. CHAT'.     XXVI.  207 

word  for  "  witnessing"  the  form  now  most  approved  [mar- 
turomai]  having  the  sense  of  bearing  testimony  : — the  other 
form  [marturoumai]  would  mean — being  accredited  ;  receiv- 
ing the  endorsement  of  all  who  have  known  me.  The  latter 
word  in  its  legitimate  sense  Avould  involve  some  difficulties, 
since  it  would  require  large  qualifications.  The  first  form 
(as  above)  evades  these  difficulties  and  should  be  preferred. 
In  my  preaching  I  have  kept  myself  fully  Avithin  the  doc- 
trines preached  by  all  the  old  prophets  and  even  by  Moses — 

this  allusion  to  Moses  being  made  specially  emphatic. In 

V.  23,  Paul  uses,  not  the  common  Greek  word  for  "  that," 
but  another,  having  the  sense  of  zj  or  "whether".  His 
word  suggests  that  the  great  questions  of  prophetic  intepreta- 
tion  and  significance  turned  upon  these  two  points:  (1.) 
Whetlier  Christ  could  svffer ;  whether  it  were  in  God's  plan 
that  the  Messianic  King  of  Israel  was  to  be  a  sufferer  at  all 
— i.  e.,  was  to  reach  his  final  victory  through  the  suffering 
of  death ;  or,  on  the  contrary,  through  an  unvarying  career 
of  prosperous  victory  and  triumph  : — and  (2.)  Whether  he 
were  to  rise  from  the  dead,  the  first  in  order,  going  before 
all  his  people  as  the  first  illustrious  instance  of  a  resurrec- 
tion from  the  grave. — Plainly,  Paul's  interpretation  of  the 
scriptures  assumes  the  affirmative  on  both  these  points  ;  for 
he  maintains  that  the  Messiah  of  the  old  prophets  was  to  be 
a  sufl^erer,  and  was  to  rise  from  the  dead  : — and  then  become 
in  very  truth  the  glorious  light  of  God  to  all  the  Gentile 
nations.  These  themes  of  the  glorious  gospel  which  he 
preaches  kindled  upon  his  soul  as  he  gave  them  utterance 
here  before  Agrippa. 

24.  And  as  he  thus  spake  for  himself.  Festus  said  with  a  loud 
voice,  Paul,  thou  art  beside  thyself  j  much  learning  doth  make  thee 
mad. 

25.  But  he  said,  I  am  not  mad,  most  noble  Festus ;  but  speak 
forth  the  words  of  truth  and  soberness. 

It  is  doubtful  whether  Festus  had  taken  into  his  dark 
soul  very  much  of  that  light  of  God  which  shone  forth  in 
the  Avords  of  Paul.  If  Ave  may  assume  that  he  had  little  or 
no  sense  of  the  great  truths  Avhich  Avere  kindling  the  soul  of 
Paul  to  such  eloquence  and  deep  emotion,  Ave  can  readily 
account  for  this  rude  interruption  and  this  disrespectful  in- 
sinuation : — Paul  thou  art  becoming  unduly  excited  over 
this  matter!  So  much  study  of  the  old  books  has  turned 
thee  over  into  mania — a  sort   of  madness. Respectfully 


208  ACTS. — CHAP.    XXVI. 

but  firmly,  Paul  affirms  his  mental  soundness  and  declares 
that  he  utters  only  words  of  truth  and  sound-miudedness. 

26.  For  the  king  knowcth  of  these  things,  before  whom  also  I 
speak  freely  :  for  I  am  persuaded  that  none  of  these  things  are 
hidden  from  him  ;   for  this  thing  was  not  done  in  a  corner. 

27.  King  Agrippa,  believest  thou  the  prophets  ?  I  know  that 
thou  believest. 

28.  Then  Agrippa  said  unto  Paul,  Almost  thou  persuadest  me 
to  be  a  Christian. 

29.  And  Paul  said,  I  would  to  God,  that  not  only  thou,  but  also 
all  that  hear  me  this  day,  were  both  almost  and  altogether  such 
as  I  am,  except  these  bonds. 

This  sudden  turning  from  Festus  to  Agrippa  seems  to 
say : — I  could  scarcely  expect  you  to  understand  me  on  these 
themes.  In  fact,  I  have  been  speaking,  not  to  you  but  to 
King  Agrippa.  He  understands  these  subjects  (as  you  do 
not).  Before  him,  therefore,  I  have  sjwken  freely,  ovholdhj, 
as  this  Greek  word  often  signifies, — i.  e.,  with  no  constraint 
but  with  the  utmost  self-assurance.  He  knows  what  this  gospel 
of  Jesus  Christ  means, — how  it  is  built  upon  the  foundation 
of  the  old  prophets,  and  is  simply  the  unfolding  and  fulfill- 
ment of  what  was  the  burden  and  glory  of  their  predictions. 
None  of  these  great  things  of  the  gospel  and  none  of  its  be- 
nign results  can  have  escaped  his  knowledge.     They  have 

transpired  before  the  eyes  of  the  world. Then,  turning 

suddenly  to  the  king,  he  asks : — Dost  thou  believe  the  old 
Hebrew  prophets  ?  I  need  not  await  thy  answer ;  I  know 
that  thou  believest. 

Agrippa  felt  the  force  of  this  pungent  appeal,  and  his 
soul  half  bowed  before  its  persuasive  power,  "  In  a  little" — 
[so  his  words  may  be  taken  to  mean] — in  some  small  measure, 
thou  hast  persuaded  me  to  become  one  of  that  dishonored 

class    called    "Christians" — the   followers  of  Christ. It 

should  be  noticed  that  up  to  this  time  the  word  "  Christian" 
bad  not  come  into  honor.  It  Avas  not  in  use  by  Christ's 
disciples  to  designate  themselves  as  his  followers,  but  was  a 
term  of  reproach,  involving  Avhatever  dishonor  attached  then 
to  Jesus  the  Nazarene.  Hence  Agripi)a  may  be  understood 
to  say: — "You  have  partly  persuaded  me  to  identify  myself 
with  that  despised  class  of  people  ;  for  certainly  I  can  not 
but  sec  that  they  have  truth,  and  indeed  much  noble  and 

grand  truth,  on  their  side." Paul's  quick  response  is  in 

the  highest  style  of  terse,  grand,  and  earnest  utterance. 
"  I  can  pray  God  that  not  thou  alone,  but  all  who  hear  me, 


ACTS. — CHAP.    XXVI.  209 

were  not  only  in  little  but  in  mucli — not  alone  in  part  but 
in  whole,  all  that  I  am  to-day,  except  these  chains  which 
you  see  manacling  my  arms!  I  can  not  pray  that  you  may 
wear  such  chains.  But  every  thing  else  in  my  soul — all 
else  of  my  sweet  experience  of  this  gospel's  life  and  power, 
I  would  to  God  ye  might  all  enjoy  even  as  I  do  this  day." 

The  passage — "  Almost  thou  persuadest,"  etc.,  is  not  with- 
out its  difficulties,  and  hence  has  been  interpreted  variously. 
Alford,  Meyer  and  Hackett  assume  that  the  answer  is  not 
altogether  serious,  but  rather  conceals  real  emotion  and  a 
measure  of  conviction  by  a  sort  of  jest — You  think  to  make 
short  work  of  persuading  me ;  you  seem  to  assume  it  an  easy 
thing.  They  supply  the  word  for  time  after  the  Greek  [en 
oligo] — (in  short  time).  Then  Paul's  reply  would  mean — 
"  I  could  l^ray  that  whether  in  short  time  or  in  long;  whether 
with  ease  or  with  difficulty, — not  thou  alone,  but  all  others 

who  hear  me/' etc. The  main  question  of  interpretation  turns 

in  part  upon  the  noun  to  be  supplied  after  the  Greek  adjective 
[for  "little  "  or  small]  ;  whether  it  shall  give  time  or  quantity ; 
and  also  ui:)on  the  true  text  in  Paul's  reply  (v.  29),  where 
conflicting    authorities   give    us — some    great,    others   much 

[either  megalo  or  polio]. It   is  generally  conceded  that 

the  English  version — "almost" — is  not  sustained  by  Greek 
usage.  We  must  either  assume  a  certain  evasiveness — "  You 
think  it  the  work  of  a  minute  to  persuade  me  to  espouse  the 
odious  name,  Christian ;  " — or  the  more  serious  answer — 
"  You  do  in  part  persuade  me  ;  your  arguments  have  force, 
I  must  admit." 

30.  And  when  he  had  thus  spoken,  the  king  i-ose  up,  and  the 
governor,  and  Bernice,  and  they  that  sat  Avith  them  : 

31.  And  when  they  were  gone  aside,  they  talked  between  them- 
selves, saying.  This  man  doeth  nothing  Avorthy  of  death  or  of 
bonds. 

32.  Then  said  Agrippa  unto  Festus,  This  man  might  have  been 
set  at  liberty,  if  he  had  not  appealed  unto  Ctesar. 

The  result  of  this  hearing  and  vindication  was  soon  reached : 
Nothing  in  this  prisoner  deserving  death  or  even  bonds. 
Especially  king  Agrippa  declared  to  Festus — This  prisoner 
might  be  set  at  liberty  on  the  spot  if  he  had  not  put  his  case 

out  of  your  power  by  his  appeal  to  Cesar. The  result  as 

bearing  on  the  question  before  Festus — viz.,  How  to  repre- 
sent the  case  in  his  written  statement  to  Cesar — must  have 
been  substantially  this : — No  charge  against  him.  His  Jewish 
countrymen  disliked  him  and  sought  his  life.  Thus  they 
compelled  him  to  aj)peal  to  thee.     That  is  all. 


210  ACTS, — CHAP.    XXVII. 


CHAPTER   XXVII. 

This  chapter  gives  in  detail  the  circumstances  of  Paul's 
voyage  from  Cesarea  toward  Rome  as  far  as  to  the  ship- 
wreck on  the  island  of  Malta. 

1.  And  ■when  it  was  determined  that  we  should  sail  into  Italy, 
they  delivered  Paul  and  certain  other  prisoners  unto  one  named 
Julius,  a  centurion  of  Augustus'  band. 

2.  And  entering  into  a  ship  of  Adramyttium,  we  launched, 
meaning  to  sail  by  the  coasts  of  Asia;  one  Aristarchus,  a  Mace- 
donian of  Thessalonica,  being  with  us. 

The  duty  of  Festus  to  send  Paul  to  Rome  now  became 

imperative,  admitting  no  further  excuse  for  delay. What 

sort  of  statement  of  the  case  he  ultimately  made  up  to  send 
with  Paul  to  the  emperor,  does  not  appear  ;  how  he  dis- 
guised his  own  cowardly  and  selfish  concessions  to  Jewish 
malignity,  to  avoid  the  danger  to  himself  of  their  hostility ; 
and  how  far  he  followed  the  more  equitable  views  of 
Agrippa,  we  are  left  to  conjecture. 

Paul  with  certain  otiier  prisoners,  to  be  sent  to  Rome  for 
trial,  were  entrusted  to  a  Roman  centurion,  "Julius,"  whose 
record  throughout  is  fair.  The  number  of  soldiers  in  this 
military  guard  would  not  exceed,  and  might  fliU  considera- 
bly below,  one  hundred — the  complement  for  one  centurion. 

"Adramyttium"  was  a  port  in  the  province  of  Mysia  on 
the  Hellespont.  This  vessel,  therefore,  had,  supposably, 
reached  the  limit  of  her  outward  destination,  and  was  now 
on  her  return,  coasting  along  the  Asiatic  shore. '^  Clean- 
ing to  sail,"  should  rather  he— about  to  sail,  unto  the  ports 
along  the  coast  of  Asia. 

This  "Aristarchus"  is  manifestly  the  same  Thessalonian 
of  whom  we  read  as  attending  Paul  (Acts  20:  4).  The 
Italic  word  "  one,"  implying  some  one  unknown  to  the 
reader,  is  not  only  superfluous  but  misleading.  Luke  should 
rather  be  understood  to  say — That  brother  Aristarchus,  spo- 
ken of  before,  is  still  with  us. 

3.  And  the  next  day  we  touched  at  Sidon.  And  Julius  court- 
eously entreated  Paul,  and  gave  him  liberty  to  go  unto  his  friends 
to  refresh  himself 

4.  And  when  we  had  launched  from  thence,  we  sailed  under 
Cyprus,  because  the  winds  were  contrary. 

5.  And  when  avc  had  sailed  over  the  sea  of  Cilicia  and  Pam- 
phylia,  Ave  came  to  Myra,  a  city  of  Lycia. 


ACTS. CHAP.    XXVII.  211 

This  coasting  vessel  naturally  touched  at  the  important 
city,  Sidon.  Paul  knew  there  were  Christian  brethren 
here.  Julius  very  kindly  gave  him  leave  to  go  ashore  and 
visit  them. —  "Courteously"  is  philanthropically,  in  the 
spirit  of  a  generous  philanthropy — love  of  human  kind. 

The  sea  phrase — "sailing  under  Cyprus,"  means  under  a 
lee  shore  which  broke  the  force  of  the  strong  west  Avind. 
Their  more  direct  course  Avould  have  lain  to  the  left  or  west 
of  this  island*  but  the  strong  Avest  wind  forbid  this,  and 
compelled  them  to  sail  under  Cyprus.  Consequently,  after 
rounding  this  island,  they  skirted  the  coasts  of  Cilicia  and 
Pamphylia.     Having  reached  Myra,  they  landed. 

6.  And  there  the  centurion  found  a  ship  of  Alexandria  sailing 
into  Italy;  and  ho  put  us  therein. 

7.  And  when  we  had  sailed  slowly  many  days,  and  scai'ce  were 
come  over  against  Cnidus,  the  Avind  not  suffering  us,  Ave  sailed 
under  Crete,  over  against  Salmonc ; 

8.  And,  hardly  passing  it,  came  unto  a  place  Avhich  is  called 
The  fair  havens  ;  nigh  Avhcreunto  was  the  city  of  Lasea. 

9.  Now  when  much  time  Avas  spent,  and  when  sailing  Avas  noAV 
dangerous,  because  the  fast  was  noAv  already  past,  Paul  admon- 
ished them, 

10.  And  said  unto  them,  Sirs,  I  perceive  that  this  A'oyngo  will 
be  with  hurt  and  much  damage,  not  only  of  the  lading  and  ship, 
but  also  of  our  lives. 

11.  NcA'ertheless  the  centurion  believed  the  master  and  the 
OAvner  of  the  ship,  more  than  those  things  Avhich  Avere  spoken  by 
Paul. 

12.  And  because  the  haven  Avas  not  commodious  to  Avinter  in, 
the  more  part  advised  to  depart  thence  also,  if  by  any  means  they 
might  attain  to  Phenice,  and  there  to  Avinter;  Avhich  is  an  haven 
of  Crete,  and  lieth  toward  the  south-west  and  north-west. 

13.  And  Avhen  the  south  Avind  blew  softly,  supposing  that  they 
had  obtained  their  purpose,  loosing  thence,  they  sailed  close  by 
Crete. 

Here  Julius  found  a  merchant  vessel  from  Alexandria 
(Egypt)  in  the  Avheat  trade,  bound  for  Rome,  Avhich  fur- 
nished him  the  means  he  had  desired  of  sailing  direct  for 
his  destination.  These  transport  ships  Avere  large  enough  to 
accommodate  scA'eral  hundred  passengers  besides  their  cargo. 
Josephus  speaks  of  being  one  of  six  hundred  passengers 
Avhen,  on  a  similar  voyage  to  Italy,  he  suffered  shipwreck. 

From  Myra,  their  direct  route  would  take  them  north 

of  Crete;  but  here,  again,  contrary  Avinds  compelled  them 
to  run  under  its  lee  shore — i.  e.,  along  its  southern  coast. 
Their  progress  had   been  A^ery   sloAV.     The    favorable 


212  ACTS. — CHAP.    xx:vii. 

season  for  their  voyage  had  now  past.  The  "fast"  (v.  9) 
is  doubtless  the  well-known  Jewish  fast  on  the  great  day  of 
atonement — the  tenth  day  of  the  seventh  month  [Tisri],  cor- 
responding closely  to  the  time  of  the  autumnal  equinox. 
After  this  period  navigation  in  those  seas  became  very  un- 
safe. Paul  advised  strongly  against  attempting  to  proceed 
further.     But  the  centurion  had  more  confidence  in  the  pilot 

and  the  ship-master,  and  they  were  for  pushing  forward. 

The  moment  they  had  passed  be3^ond  the  protection  of  this 
island,  Crete,  they  came  into  the  region  swept  at  that  season 
by  the  great  storms  from  the  east. 

14.  But  not  long  after  there  arose  against  it  a  tempestuous  wind, 
called  Euroclydon ; 

15.  And  when  the  ship  was  caught  and  could  not  bear  up  into 
the  wind,  we  let  her  drive. 

16.  And  running  under  a  certain  island  which  is  called  Clauda, 
we  had  much  work  to  come  by  the  Ijoat : 

17.  Which  when  they  had  taken  up,  they  used  helps,  underglrd- 
ing  the  ship  ;  and,  fearing  lest  they  should  fall  into  the  quicksands, 
strake  sail,  and  so  were  driven. 

Scarcely  out  from  under  the  lee  shore  of  Crete,  they  were 
struck  by  one  of  those  fearful  north-east  cyclones  which 
sweep  those  seas  at  that  tempestous  season.  Luke's  descrip- 
tive word  suggests  "  the  typhoon  " — his  Greek  adjective  being 
from  this  root.  Our  accepted  version  calls  it  Euroclydon 
[the  great  eastern  tvavel ;  but  the  better  sustained  text  has 
Earaquilon  [Eurus  Aquilo] — a  north-east  wind-storm,  other- 
wise known   as  a   "Levanter,"  from   its  frequencj''  in   the 

Levant. Raging  with  only  slight  and  partial  intermissions, 

like  this,  for  fourteen  days  in  succession,  it  has  always  been 
the  dread  of  mariners,  and  was  vi±  once  so  probable  and  so 
terrible  as  to  make  navigation  during  that  season  of  the  year 

very  perilous. When  this  storm  struck   their    ship,  its 

force  Avas  resistless.  They  could  not  look  the  storm  in  the 
eye  (so  the  Greek) ;  therefore,  consigning  the  ship  to  the 
wind,  we  were  borne  along,  says  the  narrator,  at  its  mercy. 

Running  under  the  lee  shore  of  the  island  Clauda,  they 

took  advantage  of  this  comparative  quiet  to  get  their  boat 
into  position  for  use.  Under  the  full  severity  of  the  storm, 
this  would  have  been  impossible.  Even  now  it  Avas  accom- 
plished only  with  great  difficulty.  "  To  come  by  the  boat" 
— is  to  become  thoroughly  masters  of  it,  so  that  it  should 

be  at  their  service  for  use  in  the  pending  emergency. 

Having  lifted  the  boat — i.  e.,  upon  shipboard,  or  lashed  her  to 


ACTS. — CHAP.   XXVII.  213 

the  vessel's  side,  as  the  case  may  be,  their  next  measure  was 
to  strengthen  their  ship  l)y  "  undergirding  " — a  process  known 
in  nautical  phrase  by  the  verb  "/rftp."  To  frap  a  ship,  con- 
structed in  the  style  of  that  age,  was  to  pass  huge  cables  or 
chains  several  times  round  her,  under  and  over,  as  raftsmen 
Avould  strengthen  a  huge  raft  to  prevent  its  being  parted 
asunder.     The  ancient  ship  was  much  nearer  the  form  of  a 

great  raft  than  the  modern. Then  their  next  great  fear  was 

lest  they  might  be  driven  into  the  quicksands  [the  Syrtis — 
Greek]  which  lay  off  south-west  of  them  and  near  the  Afri- 
can coast.  This  was  the  dread  of  mariners  in  those  seas — 
a  region  of  dangerous  shoals,  quicksands,  toward  which  this 
merciless  Levanter  was  driving  them.  To  retard  their  drift 
motion  towards  this  Syrtis,  they  lowered  all  sail — the  only 
thing  they  could  do — and  so  were  borne  along. 

18.  And  we  being  exceedingly  tossed  with  a  tempest,  the  next 
day  they  lightened  the  ship; 

19.  And  the  third  day  -we  cast  out  -with  our  own  hands  the 
tackling  of  the  ship. 

20.  And  when  neither  sun  nor  stars  in  many  days  appeared, 
and  no  small  tempest  lay  on  us,  all  hope  that  we  should  be  saved 
was  then  taken  away. 

Luke  does  not  say  definitely  what  (v.  18)  was  thrown  over- 
board to  lighten  the  ship ;  nor  (v.  19)  Avhat  was  again  thrown 
over  with  their  own  hands,  called  "tackling,"  but  judging 
from  the  Greek  word — (the  apparatus,  furniture) — it  was 
perhaps  their  personal  baggage,  eftects — to  which  every  man 
put  his  own  hand  as  his  personal  sacrifice  to  save  life.  This 
storm  had  now  been  upon  them  nearly  fourteen  days  (v.  20) 
and  was  still  raging  with  little  intermission,  so  that  all  hope 
that  we  should  be  saved  was  taken  away.  Under  such  cir- 
cumstances, men  throw  overboard  any  tiling,  if  so  they  may 
improve  the  possible  chances  of  being  saved. 

21.  But  after  long  abstinence  Paul  stood  forth  in  the  midst  of 
them,  and  said.  Sirs,  ye  should  have  hearkened  unto  me,  and  not 
have  loosed  from  Crete,  and  to  have  gained  this  harm  and  loss. 

22.  And  now  I  exhort  you  to  be  of  good  cheer:  for  there  shall 
be  no  loss  of  any  man's  life  among  you,  but  of  the  ship. 

23.  For  there  stood  by  mc  this  night  the  angel  of  God,  whose  I 
am,  and  whom  I  serve, 

24.  Saying,  Fear  not,  Paul ;  thou  must  be  brought  before  Caesar  : 
and,  lo,  God  hath  given  thee  all  them  that  sail  with  thee. 

25.  Wherefore,  sirs,  be  of  good  cheer :  for  I  believe  God,  that 
it  shall  be  even  as  it  was  told  me. 

26.  Howbeit  Ave  must  be  cast  upon  a  certain  island. 


214  ACTS. — CHAP.  XXVI r. 

During  all  these  fearful  days  and  more  fearful  nights  of 
anxiety  and  labor,  men  neither  thought  or  cared  much  for 

their  meals. Here  Paul  comes  to  the  front — a  man  of 

God  standing  forth  before  those  idol-worshiping  men — him- 
self with  a  very  few  Christian  friends — Luke  and  Aris- 
tarchus — possibly  a  very  few  others,  the  only  Christian  men 
there.  In  this  emergency  Paul  shows  himself  a  strong  man, 
self-poised,  of  great  resources,  and  above  all,  a  man  of 
God,  divinely  guided  and  prophetically  inspired  for  the  occa- 
sion.  He  reminds  them  first  of  their  great  mistake  in 

rejecting  his  advice  to  Avinter  at  Crete.  This  allusion  might 
naturally  suggest  that  his  advice  now  is  worthy  of  their 

attention. Here  he  has  words  of  cheer  for  them  all,  sent 

him  the  previous  night  by  God's  good  angel.  Beautifully 
Paul  witnesses  to  the  fliithfulness  of  the  God  to  whom  he 
belongs,  and  whom  it  is  his  joy  to  serve,  and  who  never  for- 
sakes his  children  in  their  emergencies.  This  night  the 
angel  said  to  me — "Thou  must  stand  before  Ci"esar  " — w'hich 
means  escape  through  these  perils  of  the  sea  and  arriving  in 
Rome  at  length.  More  than  this,  God  has  mercifully  spared 
all  these  men,  both  passengers  and  crew,  giving  them  to  thee, 
in  the  sense  of  saving  them  for  thy  sake. — - — Now,  then,  bs 
of  good  cheer  (said  Paul),  for  I  believe  every  word  God  has 

said   to  me  by  his  angel. However,  we  must  needs  be 

wrecked  upon  some  island.     But  every  life  shall  be  spared. 

We  may  try  to  conceive  the  inspirations  of  hope  that 

thrilled  the  souls  of  those  two  hundred  and  seventy-six  men 
when  these  words  of  one  brave,  fearless  man  fell  on  their  ears. 

27.  But  when  the  fourteenth  night  was  come,  as  we  were  driven 
up  and  down  in  Adria,  about  midnight  the  shipmen  deemed  that 
they  drew  near  to  some  country; 

28.  And  sounded,  and  found  it  tAventy  fathoms  :  and  when  they 
had  gone  a  little  further,  they  sounded  again,  and  found  it  fifteen 
fathoms. 

29.  Then  fearing  lest  we  sliould  have  fallen  upon  rocks,  thc}'^ 
cast  four  anchors  out  of  the  stern,  and  wished  for  the  day. 

In  the  darkness  of  midnight  and  amid  the  fearfulness  of 
this  tempest,  the  seamen  caught  some  sign  of  drawing  near 
land.  In  explanation  of  this,  seafaring  men  ascribe  it  to 
the  peculiar  sound  of  the  breakers  near  the  shore.  Is  this 
due  to  the  echoes  from  the  rocks  and  headlands,  or  to  the 

unusual  violence  and    the  deepened  roar? It  put  them 

upon  sounding  their  depth,  and  tiiis  soon  showed  that  they 
were  coming  into  more  sliallow  Avater.     More  anchors  are 


r 


ACTS. — CHAP.    XXYIE.  215 

thrown  out  and  they  prayed  that  day  might  come!  Perils 
were  reaching  their  chmax. 

30.  And  as  the  shipmen  were  about  to  flee  out  of  the  ship,  -when 
they  had  let  down  the  boat  into  the  sea,  under  color  as  though 
they  would  have  cast  anchors  out  of  the  foreship, 

31.  Paul  said  to  the  centurion  and  to  the  soldiers,  Except  these 
abide  in  the  ship,  ye  can  not  bo  saved. 

32.  Then  the  soldiers  cut  off  the  ropes  of  the  boat,  and  let  her 
fall  off. 

At  this  critical  moment  the  sailors  planned  to  lower  the 
boat  under  a  certain  pretext;  to  leap  aboard  and  save  them- 
selves, leaving  passengers  and  soldiers  to  their  fate.  Paul's 
quick  eye  saw  through  their  scheme  and  his  ready  good  sense 
brought  him  to  the  centurion  to  baffle  it.     It  was  the  work 

of  a  moment  to  cut  her  ropes  and  set  her  adrift. AVe  may 

notice  that  the  prediction — Not  a  man  shall  lose  his  life  in 
this  pending  wreck  (v.  22)  yet  hinges  upon  the  appropriate 
means  for  saving  those  lives.  The  end  Avas  not  ordained  as 
certain  whether  appropriate  means  were  used  or  not.  The 
end  was  certain  enough,  but  the  means  must  needs  be  no 
less  certain. 

33.  And  while  the  day  was  coming  on,  Paul  besought  them  all 
to  take  meat,  saying.  This  day  is  the  fourteenth  day  that  yc  have 
tarried  and  continued  fasting,  having  taken  nothing. 

34.  Wherefore  I  pray  you  to  take  some  meat;  for  this  is  for 
your  health  :  for  there  shall  not  an  hair  fall  from  the  head  of  any 
of  you. 

35.  And  when  he  had  thus  spoken,  he  took  bread,  and  gave 
thanks  to  God  in  presence  of  them  all :  and  when  he  had  broken 
it,  he  began  to  eat. 

36.  Then  were  they  all  of  good  cheer,  and  they  also  took  some 
meat. 

37.  And  we  were  in  all  in  the  ship  two  hundred  three  score  and 
sixteen  souls. 

38.  And  when  they  had  eaten  enough,  they  lightened  the  ship, 
and  cast  out  the  wheat  into  the  sea. 

Another  appropriate  means  for  saving  all  these  lives  Avas 
the  taking  of  necessary  food.  Their  long  fasting  had  reach- 
ed the  point  of  real  danger,  the  more  so  because  the  wreck 
and  the  exposure  perhaps  for  a  night  and  a  day  in  the  great 
cold  deep  were  yet  to  come.  With  noble  self-possession  and 
wisdom  Paul  allays  their  fears,  re-assures  them  of  their  per- 
sonal deliverance ;  and  then,  having  blessed  and  broken  food, 
began  himself  to  eat,  and  so  brought  them  into  such  com- 
10 


216  ACTS. — CHAP.    XXVII. 

posure  and  confidence  that  appetite  came  and  tliey  also  took 

refreshment. At  this  point  the  total  number  on  board  is 

given — 276.     The  principal  freight  of  this  vessel  was  wheat 
■ — wisely  reserved  to  be  the  last  thing  sacrificed. 

39.  And  when  it  was  day,  they  knew  not  the  land:  but  they 
discovered  a  certain  creek  with  a  shore,  into  the  which  they  were 
minded,  if  it  -were  possible,  to  thi-ust  in  the  ship. 

40.  And  when  they  had  taken  up  the  anchors,  they  committed 
+,hemselves  unto  the  sea,  and  loosed  the  rudder  bands,  and  hoisted 
up  the  mainsail  to  the  wind,  and  made  toward  shore. 

41.  And  falling  into  a  place  where  two  seas  met,  they  ran  the 
ship  aground ;  and  the  forepart  stuck  fast,  and  remained  unmov- 
able,  but  the  hinder  part  was  broken  with  the  violence  of  the 
waves. 

42.  And  the  soldiers'  counsel  was  to  kill  the  prisoners,  lest  any 
of  them  should  swim  out  and  escape. 

43.  But  the  centurion,  willing  to  save  Paul,  kept  them  from 
their  purpose  ;  and  commanded  that  they  which  could  swim  should 
cast  themselves  first  into  the  sea,  and  get  to  land : 

44.  And  the  rest,  some  on  boards,  and  some  on  broken  pieces 
of  the  ship.  And  so  it  came  to  pass,  that  they  escaped  all  safe  to 
land. 

When  day  broke  they  did  not  recognize  the  land.  But 
they  saw  the  mouth  of  a  creek  which  might  make  for  them 
a  sort  of  harbor,  and  a  shore  upon  which  they  might  hope 
to  beach  their  vessel.  Por  this  therefore  they  laid  their 
course  and  labored  to  get  sail-power  enough  to  carry  the  ship 
into  this  harbor.  The  action  of  counter-currents  baffled  this 
purpose;  the  ship  grounded,  and  of  course  was  soon  torn  to 
pieces  by  tlie  violence  of  the  waves. 

The  soldiers  knew  the  consequences  to  themselves  under 
Roman  law  of  the  escape  of  prisoners  entrusted  to  their 
keeping,  and  therefore  advised  the  cold  murder  of  them  all. 
It  seems  to  have  been  due  to  the  centurion's  personal  regard 
for  Paul  that  he  resisted  their  demand  and  gave  directions 
for  the  escape  of  all  to  land. 

Reviewing  the  scenes  of  this  chapter,  the  attentive  reader 
will  be  struck  with  the  marvelous  accuracy  of  Luke's  nar- 
rative; with  the  easy  identification  of  numerous  points 
here  given  with  the  well-known  localities  of  sea  and  land ; 
with  the  laws  of  storms  and  sea-currents  along  their  route ; 
and  not  least,  with  the  striking  developments  in  Paul's 
character — a  man  who  rises  in  our  estimation  under  the  press- 
ure of  every  emergency.  How  readily  and  fully  did  he  se- 
cure the  esteem  and  confidence  of  this  centurion,  and  gain  an 


ACTS. — CHAP.  XXVIII.  217 

influence  also  over  this  whole  company,  almost  three  hundred 
in  number,  and  make  an  impression  upon  them  which  they 
could  never  forget. 

This  narrative  is  no  fancy  picture,  coined  in  the  fertile 
brain  of  some  author  of  fiction.  No  narrative  has  ever  ap- 
peared in  human  history  bearing  more  unmistakable  proofs 
of  veracity,  sustaining  its  historic  claims  with  more  varied 
and  abundant  evidence. 

Thought  of  as  a  chapter  in  Paul's  history  of  personal  suf- 
ferings, it  may  be  suggested  that  this  was  not  his  first  expe- 
rience in  "perils  of  water."  In  2  Cor.  11 :  25,  he  wrote — 
"Thrice  I  suffered  shipwreck;  a  night  and  a  day  I  have 
been  in  the  deep."  Recalling  the  date  of  this  epistle  (A. 
D.  57) ,  and  comparing  it  Avitli  the  date  of  this  voyage  (A. 
D.  60)  we  may  spare  ourselves  the  mistake  of  counting 
this  experience  into  that  catalogue  made  up  three  years  be- 
fore. 


3i«40 


CHAPTER   XXVIII. 

Scenes  at  Melita ;  the  viper  on  Paul's  hand  (vs.  1-6)  ;  the 
healing  of  diseases  (vs.  7-10)  ;  the  voyage  resumed  and  the 
arrival  at  Rome  (vs.  11-16) ;  Paul  brings  his  case  before  the 
chief  men  of  the  Jews  (v.  17-21)  ;  at  their  request  ex- 
pounds to  them  his  gospel  testimony  from  their  scriptures 
(v.  22-29)  ;  Paul's  two  years'  labors  at  Rome  close  the  book 
(vs.  30,  31). 

1.  And  when  they  were  escaped,  then  they  knew  that  the  island 
was  called  Melita. 

2.  And  the  barbarous  people  showed  us  no  little  kindness  :  for 
they  kindled  a  fire,  and  received  us  every  one,  because  of  the 
present  rain,  and  because  of  the  cold. 

After  all  had  reached  land  in  safety,  fulfilling  God's  good 
word  of  promise  to  Paul  (27:  24),  they  ascertained  that 
the  island  was  Melita — well  known  in  modern  times  as 
Malta.  The  identity  of  that  island  with  the  modern  Malta 
is  proved  by  varied  and  abundant  testimony  ; — e.  g.,  tradi- 
tional evidence  sustains  it;  Malta  lies  in  the  track  of  a 
vessel  driven  from  Crete  by  a  north-east  storm  :  the  reputed 


218  ACTS. — CHAP.'  XXVIII. 

locality  of  the  wreck  agrees  Avith  Luke's  account ;  the  Al- 
exandrian ship  in  which  they  re-embarked  would  naturally 
winter  there ;  the  subsequent  course  of  the  voyage  to  Pa- 
tcoli  would  take  them  from  this  island  to  that  city. 

Malta  is  sixty  miles  from  the  southern  point  of  Sicily 
and  two  hundred  from  the  African  coast.  It  is  seventeen 
miles  in  length ;  nine  in  its  greatest  breadth,  and  sixty  in 

circumference. By  the  Greeks   and  Romans,  its  people 

were  called  "  barbarians,"  because  their  spoken  language  was 
neither  Greek  nor  Latin,  but  a  Semitic  dialect  of  the  Phoe- 
nician stock.  They  were  by  no  means  a  "  barbarous"  peo- 
ple in  their  civilization  or  their  spirit.  Luke  testifies  hon- 
orably to  their  kindness  in   receiving  most  hospitably  this 

shipwrecked  group — soldiers,  prisoners  and  crew. "  The 

present  rain" — the  rain  of  this  terrible  storm  still  pouring 
down  upon  them ;  and  also  the  cold,  due  to  the  lateness 
of  the  season  and  the  long  continued  rain. 

3.  And  when  Paul  had  gathered  a  bundle  of  sticks,  and  laid 
them  on  the  fire,  there  came  a  viper  out  of  the  heat,  and  fas- 
tened on  his  hand. 

4.  And  -when  the  barbarians  saw  the  venomous  beast  hang  on 
his  hand,  they  said  among  themselves,  No  doubt  this  man  is  a 
murderer,  whom,  though  he  hath  escaped  the  sea,  yet  vengeance 
suffereth  not  to  live. 

5.  And  he  shook  off  the  beast  into  the  fire,  and  felt  no  harm. 

6.  Ilowbeit  they  looked  when  he  should  have  swollen,  or  foUen 
down  dead  suddenly:  but  after  they  had  looked  a  great  while, 
and  saw  no  harm  come  to  him,  they  changed  their  minds,  and 
said  that  he  was  a  god. 

Paul,  always  one  of  the  most  active  of  men,  gathered  a 
bundle  of  sticks  from  among  the  rocks  along  the  shore,  and 
unawares,  among  them  a  viper  torpid  with  cold.  Thrown 
upon  the  fire,  the  heat  soon  brought  him  to  activity.  He 
sprang  and  fastened  himself  upon  Paul's  hand. — "  Venge- 
ance" in  their  conception,  Avas  the  avenging  god  of  jus- 
tice [Dike] — a  power  that  works  evermore  toward  and  unto 
the  punishment  of  the  wrong-doer. 

In  this  critical  moment  the  God  of  all  providence  ful- 
filled his  promise  to  his  faithful  disciples  (Mark  16 :  17,  18) ; 
"  They  shall  take  up  serpents  ;  and  if  they  drink  any  deadly 
thing  it  shall  not  hurt  them."  This  venomous  viper  either 
inflicted   no  wound,  or  the  wound   was   miraculously  made 

harmless. The  people  were  expecting  every  moment  that 

his  arm  would  become  inflamed  with  the  deadly  poison,  or 


ACTS. — CHAP.  XXVIII.  219 

that  himself  would  suddenly  fall  dead.  But  after  the  lapse 
of  time  had  fully  shown  that  no  harm  had  befallen  him, 
they  changed  their  minds  and  said — That  man,  so  far  from 
being  a  murderer  whom  justice  will  not  suffer  to  live,   is 

verily    a  god. Thus    God's    providence   is  every-where 

brinjrinjr  Paul  into  notice  and  honor  as  his  own  faithful  serv- 
ant. 

7.  In  the  same  quarters  were  possessions  of  the  chief  niiin  of 
the  island,  whose  name  was  Publius ;  who  received  us,  and  lodged 
us  three  days  courteously. 

8.  And  it  came  to  pass,  that  the  father  of  Publius  lay  sick  of 
a  fever  and  of  a  bloody  flux;  to  whom  Paul  entered  in,  and 
prayed,  and  laid  his  hands  on  him,  and  healed  him. 

9.  So  when  this  was  done,  others  also,  which  had  diseases  in 
the  island,  came,  and  were  healed : 

10.  Who  also  honored  us  Avith  many  honors  ;  and  when  we 
departed,  they  laded  us  with  such  things  as  were  necessary. 

In  that  vicinity  lay  the  landed  estates  of  the  chief  man  of 
the  island,  i.  e.,  the  Roman  magistrate,  first  in  authority 
upon  the  island.  The  population  of  this  island  was  small, 
so  that  this  Roman  officer  held  a  lower  rank  than  either 
proconsul  or  propraetor.  He  was  only  a  "first  man" 
[protos].  Luke  designates  him  with  entire  precision.  Two 
ancient  inscriptions  have  been  discovered  in  this  island  which 
designate  the  chief  Roman  officer  by  the  word  which  Luke 
uses  here. 

"Lodged  us  three  days  courteously"  means  kindly,  with 
generous  and  hearty  hospitality.  At  this  time  his  father  lay 
sick  with  fever  and  dysentery.  Paul  went  into  his  sick- 
room, and  there,  with  prayer  and  imposition  of  hands,  re- 
stored   him  to   health.     This  resulted  in    bringing  to   him 

other  sick  people  and  in  their  being  healed. Such  tokens 

of  honor  as  they  could  render  ensued,  and  abundant  sup- 
plies for  their  comfort  on  their  voyage  when  they  em- 
barked. 

11.  And  after  three  months  we  departed  in  a  ship  of  Alex- 
andria, which  had  wintered  in  the  isle,  Avhose  sign  was  Castor 
and  Pollux. 

12.  And  landing  at  Syracuse,  we  tarried  there  three  days. 

13.  And  from  thence  we  fetched  a  compass,  and  came  to 
Rhegium:  and  after  one  day  the  south  wind  blew,  and  we  came 
the  next  day  to  Puteoli : 

14.  Where  we  found  brethren,  and  were  desired  to  tarry  with 
them  seven  days :  and  so  we  went  toward  Rome. 

15.  And  from  thence,  when  the  brethren  heard  of  us,  they  came 


220  ACTS.— CHAP.    XXVIII. 

to  meet  us  as  far  as  Appii  forum,  and  The  three  taverns;  whom 
when  Paul  saw,  he  thanked  God,  and  took  courage. 

16.  And  when  we  came  to  Kome,  the  centurion  delivered  the 
prisoners  to  the  captain  of  the  guard :  but  Paul  was  suffered  to 
dwell  by  himself  with  a  soldier  that  kept  him. 

This  period  of  three  month.s  brought  the  opening  of  navi- 
gation.  We  may  notice  that  again  they  find  passage  in 

one  of  those  Alexandrian  merchant  vessels  employed  in  the 
carrying  trade  from  Alexandria  to  Rome. 

A  sail  of  eighty  miles  brought  them  to  Syracuse,  the 
chief  city  of  the  well  known  island  of  Sicily  for  a  stay  of 
three  days.     This  stop  may  have  been  for  purposes  of  trade, 

or  for  favorable  Avind. This    "compass" — in  the  sense 

of  a  circuitous  course — may  have  been  due  to  the  sinuosi- 
ties of  the  shore  and  the   necessity  of  keeping  close  to  it 

under  the  stress  of  foul  weather. Rhegium — now  Reggio 

— was  an  Italian  sea-port,  opposite  to  the  north-east  j)oint 

of  Sicily. This    south   wind   being  propitious    for   their 

voyage,  they  move  on  to  Puteoli,  eight  miles  north-west 
from  Neapolis — the  modern  Naples,  and  one  of  the  most 
important  ports  south  of  Rome — said  to  have  been  the  en- 
trepot of  the  Alexandrian  trade  with  Rome.  At  this  place 
they  found  Christian  brethi'en.  Perhaps  it  was  out  of 
deference  to  Paul's  wishes  that  they  were  allowed  to  remain 

there  one  week  and  so  have  a  Sabbath  with  them. The 

brethi'en  at  Rome  have  now  heard  of  the  approach  of  Paul 
and  his  party,  and  two  delegations  start  out  to  meet  him. 
The  advance  party  met  him  at  Appii  Forum,  about  forty 
miles  from  Rome ;  the  later  party  at  Tres  Taberni  [the 
"Three  Taverns,"]  thirty  miles  out  from  the  great  city. 
Paul  met  these  brethren  with  joyful  heart,  thanking  God 
that  his  long  journey  was  nearing  its  consummation  and 
that  he  might  hopefully  soon  behold  the   city   he  had    so 

long  planned  and  prayed  to  visit. Probably  the  names 

of  some  of  these  friends  who  met  him  here  may  be  found 
in  Romans  16 — among  that  large  group  to  whom  he  sent 
his  Christian  salutations  two  years  before  this  first  visit  to 

the  great  metropolis. Arriving  at  the  city,  the  centurion 

consigns  Paul  to  the  proper  authorities  who  generously  al- 
low him  to  dwell  in  a  house  by  himself  under  the  guard  of 
a  single  soldier.  This  exceptional  indulgence  may  have 
been  due  to  the  favorable  impression  Paul  had  made  upon 
Julius,  the  centurion  in  charge  of  him  from  Cesartea,  or  to 


ACTS CHAP.    XXVIII.  221 

the  written  document  sent  with  him  by  Festus,  or  to  both 
combined. 

17.  And  it  came  to  pass,  that  after  three  days  Paul  called  the 
chief  of  the  Jews  together:  and  Avhen  they  were  come  together, 
he  said  unto  them,  Men  and  brethren,  though  I  have  committed 
nothing  against  the  people,  or  customs  of  our  fathers,  yet  was  I 
delivered  prisoner  from  Jerusalem  into  the  hands  of  the  Romans. 

18.  Who,  when  they  had  examined  me,  would  have  let  me  go, 
because  there  was  no  cause  of  death  in  me. 

19.  But  when  the  Jews  spake  against  it,  I  was  constrained  to 
appeal  unto  Coesar  :  not  that  I  had  ought  to  accuse  my  nation  of 

20.  For  this  cause  therefore  have  I  called  for  you,  to  see  you, 
and  to  speak  with  you  :  because  that  for  the  hope  of  Israel  1  am 
bound  Avith  this  chain. 

21.  And  they  said  unto  him,  We  neither  received  letters  out 
of  Judoea  concerning  thee,  neither  any  of  the  brethren  that  camo 
showed  or  spake  any  harm  of  thee. 

Paul  would  naturally  wish  to  know  what  reception  he 
might  expect  from  the  leading  Jews  of  the  city,  and  partic- 
ularly, whether  his  old  enemies  at  Jerusalem  were  still  pur- 
suing their  vindictive  purjiose,  and  would  meet  him  here  in 
Rome  to  renew  their  prosecution.  Therefore,  having  in- 
vited them  to  his  house  he  laid  his  case  before  theui  and 
found — -we  may  suppose  to  his  joy — that  they  had  heard 
nothing  about  Paul  from  their  brethren  at  Jerusalem.  Noth- 
ing had  come  to  them,  either  by  letters  from  Judea,  or 
through  brethren  coming  from  that  country  to  this  great 
city  of  the  empire. 

22.  But  we  desire  to  hear  of  thee  what  thou  thinkest :  for  as 
concerning  this  sect,  we  know  that  every -where  it  is  spoken 
against. 

23.  And  when  they  had  appointed  him  a  day  there  came  many 
to  him  into  his  lodging:  to  whom  he  expounded  and  testified  the 
kingdom  of  God,  persuading  them  concerning  Jesus,  both  out  of 
the  law  of  Moses,  and  out  of  the  prophets,  from  morning  till  eve- 
ning. 

24.  And  some  believed  the  things  which  were  spoken,  and 
some  believed  not. 

25.  And  when  they  agreed  not  among  themselves,  they  de- 
parted, after  that  Paul  had  spoken  one  word,  Well  spake  the 
Holy  Ghost  by  Esaias  the  prophet  unto  our  fathers, 

26.  Saying,  Go  unto  this  people,  and  say,  Hearing  ye  shall  hear, 
and  shall  not  understand ;  and  seeing  ye  shall  see,  and  not  per- 
ceive. 

27.  For  the  heart  of  this  people  is  waxed  gross,  and  their  ears 
are  dull  of  hearing,  and  their  eyes  have  they  closed ;  lest  they 
should  see  with  their  eyes,  and  hear  with  their  ears,  and  under- 


222  ACTS. — CHAP.    XXVIII. 

stand  with  their  heart,  and  should  be  converted,  and  I  should 
heal  them. 

28.  Be  it  known  therefore  unto  you,  that  the  salvation  of  God 
is  sent  unto  the  Gentiles,  and  that  they  will  hear  it. 

29.  And  when  he  had  said  these  words,  the  Jews  departed,  and 
had  great  reasoning  among  themselves. 

The}^  would  hear  Paul's  doctrine  and  faith  from  his  own 
lips,  and  also  his  report  of  this  Christian  sect,  of  which  they 
seem  to  know  only  that  every-where  it  was  gain-sayed — al- 
most universally  the  Jews  from  every  quarter  of  the  Roman 
world  spake  against  it. Here,  therefore,  again,  Paul  tes- 
tifies of  the  gospel  kingdom,  expanding  the  gi'eat  Messianic 
argument  from  their  own  prophets  and  from  Moses,  through 
the  hours  of  the  entire  day.  This  would  allow  him  time  to 
present  with  great  fullness  the  important  passages  out  of 
Moses  and  the  prophets  which  bear  upon  the  great  Messianic 
doctrine. 

Here,  as  elsewhere,  in  the  result,  some  believed,  and  some 
believed  not.  The  earnest,  burning  heart  of  Paul  is  thrown 
into  the  torturing  agony  which  thousands  of  gospel  preach- 
ers have  felt  so  painfully — that  of  seeing  some  of  their 
hearers  turn  away  after  being  almost  pei'suaded,  to  "go 
back  with  a  perpetual  backsliding,"  morally  hardening  them- 
selves to  a  more  hopeless  doom.  In  the  presence  of  such 
self-hardening,  Paul  was  reminded  of  the  words  of  the  Lord 
to  Isaiah  which  forewarned  him  that  his  messages  to  his 
people  Avould,  in  the  case  of  many  at  least,  meet  this  very 
reception,  and  despite  of  all  he  could  do  to  save  them,  end 
in  this  moral  ruin.  The  passage  is  from  Isa.  6 :  9,  and  is 
quoted  more  or  less  fully  five  times  in  the  New  Testament 
other  than  here — i.  e.,  by  each  of  the  four  evangelists,  and 
by  Paul  (Rom.  11:  8).     See  Matt.   13:  14,  15— Mark  4: 

12 — Luke  8:    10 — John  12:  40. These  quotations    are 

naturally  all  made  from  the  Septuagint,  yet  with  slight  va- 
riations, some  bringing  out  the  human  agency  more  and 
others  less  prominently  ; — ("their  eyes  have  they  closed,  lest 
they  should  see  with  their  eyes  ....  lest  they  should  be 

converted  and  I  should   heal  them.") [For  a  more  full 

discussion  of  the  passage,  see  my  notes  on  Isa.  6:  9, 10]. 

No  misapprehension  of  the  passage  can  be  more  abusive 
to  God  or  more  false,  in  fact,  to  its  spirit  than  that  which 
imputes  this  moral  hardening  of  sinners  under  gospel  light 
to  God's  design  and  purpose,  as  if  it  were  an  end  of  his  own 
seeking  and  were  truly  according  to  his  heart. 


ACTS. — CHAP.    XXYIII.  223 

As  often  before,  Paul  closes  here  Avith  solemnly  assuring 
them  that  if  they — Jews — repelled  this  gospel,  it  would  go 
to  the  Gentiles,  who  in  large  masses  Avould  receive  it  joy- 
fully.— Thus  closed  this  long  day's  discourse.  The  Jews  de- 
parted, not  to  dismiss  the  subject  at  once  from  further  con- 
sideration, but  to  debate  it  among  themselves  with  earnest 
reasonings.  Over  the  ultimate  result  the  curtain  drops  and 
leaves  us  Avith  no  statistics  as  to  converts  from  this  day's 
labor, 

30.  And  Paul  dwelt  two  whole  years  in  his  own  hired  house, 
and  received  all  that  came  in  unto  him. 

31.  Preaching  the  kingdom  of  God,  and  teaching  those  things 
which  concern  the  Lord  Jesus  Christ,  with  all  confidence,  no  man 
forbidding  him. 

Now  for  two  full  years  Paul's  own  hired  house  became  his 
synagogue  for  preaching  services — from  which  the  restraints 
upon  his  personal  liberty  forbad  him  to  remove,  but  hindered 
nobody  from  coming.  There,  accordingly,  he  preached  the 
kingdom  of  God  and  the  things  which  concern  the  Lord 
Jesus  with  the  freest  utterance  and  no  hinderance. 

Luke's  special  objects  in  compiling  this  book  being  now 
accomplished,  he  brings  it  to  its  close.  This  was  not  the 
end  of  Paul's  life,  nor  of  his  gospel  labors.  For  reasons  not 
known,  Luke  did  not  deem  it  wise  to  extend  this  history  of 
Paul's  work  further. 

It  is  very  probable  that  Paul  was  released  near  this  time 
— certainly  before  the  first  great  persecution  under  Nero, 
early  in  A.  D.  64 — and  that  he  resumed  his  gospel  labors, 
probably  visiting  Spain  and  revisiting  the  old  scenes  of  his 
earlier  Avork  in  Greece,  Macedonia,  and  in  the  Avestern  pro- 
vinces of  Asia.  His  pastoral  epistles  to  Titus  and  to  Timothy, 
must  be  located  several  years  later  than  the  close  of  this 
book.  The  testimony  of  the  early  church  fathers  concur 
to  locate  his  martyrdom  under  Nero  in  the  spring  of  A.  D. 
68.  (See  Introduction  to  2  Timothy  in  my  "Shorter  Epis- 
tles)." 


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RELIGIOUS  WORKS. 

Critical,  Explanatory,  and  Practical  Notes  on  the 

OLD    AND    NEW   TESTAMENT. 

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By  Henry  Cowles,  D.  D,      Complete  in  16  volumes,  12mo,  uniformly 
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"  I  learn  that  this  series — including  the  entire  Scriptures  in  sixteen 
voUimes — is  now  completed.     It  is  a  great  work  and  a  great  success. 

"When  the  first  volume  appeared,  it  was  widely  recognized  as  a  work 
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out  of  Nazareth.'  Volume  after  volume  has  been  marked  with  the  same 
excellences. 

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God,  enriched,  but  not  overloaded  or  obscured,  by  learning. 

"No  one  but  a  sound  and  erudite  scholar  could  have  written  these 
commentaries,  but  they  are  quite  free  from  ostentatious  display  of  learn- 
ing. Most  admirable  good  sense  and  discriminating  judgment  reign 
throughout  the  whole.  The  English  style  is  very  remarkable  for  its  un- 
affected simplicity  and  crystal  clearness.  I  do  not  believe  there  can  be 
found  one  attempt  at  fine  writing  in  these  volumes,  but  they  are  often 
beautifully  and  affectingly  eloquent. 

"  As  an  expositor.  Professor  Cowles  aims  honestly  to  explain  difficul- 
ties and  bring  out  the  very  soul  and  spirit  of  the  sacred  writers.  I  doubt 
if  our  language  furnishes  a  safer,  surer  guide. 

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"Oberlin,  Ohio,  December  23,  1880." 


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